RELiGioui  Education 

AND  DEMOCRACY.  :;,„. 


BENJAMIN  S.WINCHESTER' 


RELIGIOUS   EDUCATION 
AND  DEMOCRACY 

{      OCT  :  -  1917 
BENJAMIN  S.  "WINCHESTER 

Cbairmau  Commiiaiun  ou  Cbrittian  Education  of  the  Federal 
Cuuacil  of  the  Churchet  of  Cbriat  in  America  and  Assistant 
Profesaor  of  Religious  Education  in  Yale  School  of  Religion. 


THE    ABINGDON    PRESS 

NEW  YORK  CINCINNATI 


Copyright,  1917,  by 
BENJAMIN  S.  WINCHESTER 


CONTENTS 

FAaii 

Preface 5 

PART  I 

A  SURVEY  OP  RELIGIOUS  EDUCATION  IN  ITS 
RELATION  TO  DEMOCRACY 

CHAPTKR 

I.  Compulsory     Education     and     Religious 

Freedom 9 

II.  The  Essentials  of  Democracy 18 

III.  The    Challenge    of    Democracy    to    the 

Protestant  Churches  of  America 25 

IV.  The  Teaching  Inheritance  of  the  Protes- 

tant Churches 32 

V.    Some  Prophets  of  Modern  Democracy  and 

the  New  Education 42 

VI.    Typical  Systems  of  State  Education 54 

VII.    The  American   Public  School  System    in 
Its  Relation   to    the  Churches   and 

Democracy  80 

VIII.    The  Development  of  Educational  Agencies 

within  the  Protestant  Churches 94 

IX.    Some    Recent    Experiments   in  Religious 

Education 105 

X.    The    Mutual  Relations  of  Church    and 
State    in    Providing    Education    for 

Democracy 127 

XI.    Steps  of   Procedure  toward  a  System  of 

Religious  Education  by  the  Churches.     134 
XII.    The  Community  Task  of  the  Churches.  . .     144 


4  CONTENTS 

PART  II 

SUGGESTED  PLANS  AND  PROGRAMS  OF  WEEKDAY 
RELIGIOUS  INSTRUCTION 

CHAPTER  PAaB 

I.  Typical  Curricula  of  Moral  and  Religious 
Instruction  in  State  Systems  of  Edu- 
cation       153 

II.  Outline  of  Curricula  Proposed  in  Connec- 
tion WITH  Recent  Experiments  in  the 
United  States 173 

III.  Outline  of  Curricula  Used  in  the  Religious 

Day  School  and  the  Daily  Vacation 
Bible  School 220 

IV.  Outline   of  Curricula   for  Week-Day  Re- 

ligious    Instruction     by     Individual 

Churches  or  Denominations 225 

V.  Proposed  Curriculum  of  Religious  Educa- 
tion Correlated  with  Public  School 

Curriculum — Prize  Essay 240 

VI.  Typical  Plans  of  Church  and  Community 
Procedure  Toward  More  Adequate 
Religious   Instruction 244 

Bibliography 277 

Index 281 


TREFACE 

The  present  world  situation  compels  a  serious  reex- 
amination of  the  foundations  of  democracy.  Especially 
does  it  necessitate  a  consideration  of  educational  proc- 
esses and  materials.  In  the  haste  to  achieve  efficiency 
may  it  not  be  that  some  indispensable  values  have  been 
sacrificed?  The  words  of  Jesus  sound  again  with  a  new 
emphasis:  "What  shall  it  profit  a  man,  if  he  shall  gain 
the  whole  world,  and  lose  his  own  soul?"  The  same  ap- 
plies to  a  nation  as  well  as  to  the  individual.  "Has  democ- 
racy failed?"  men  are  asking  to-day.  Has  Christianity 
failed?  These  have  not  failed,  but,  as  one  recent  writer 
has  said,  they  have  been  found  difficult  and  have  not  yet 
been  fairly  tried. 

Under  the  conviction  that  a  fresh  study  of  the  relation 
of  religious  education  to  democracy  would  just  now  be 
especially  timely,  the  present  writer  prepared  for  the 
Commission  on  Christian  Education  of  the  Federal  Coun- 
cil of  the  Churches  of  Christ  in  America  a  Survey  of 
Week-day  Religious  Instruction.  In  this  task  many  valu- 
able suggestions  and  criticisms  were  made  by  the  members 
of  the  Commission.  The  writer  would  express  his  peculiar 
obligation  to  the  chairman.  Dean  W.  F.  Tillett,  D.D. ;  the 
secretary,  the  Rev.  H,  H.  Meyer,  D.D. ;  and  to  the  chair- 
man of  the  special  subcommittee  appointed  for  this  pur- 
pose, Professor  W.  J.  Thompson,  D.D. 

This  Survey,  which  appeared  as  a  part  of  the  Quad- 
rennial Report  of  the  Commission,  has  been  carefully  re- 
vised and  is  now  contained  in  Part  I  of  the  present  volume. 

For  those  who  are  contemplating  a  more  adequate  pro- 
gram of  religious  education  there  is  provided  in  Part  II 

6 


PEEFACE 

a  selection  of  documents  drawn  from  a  wide  field  of 
observation.  Among  these  are  typical  curricula  illustra- 
tive of  systems  of  religious  and  moral  education  which 
are  under  state  control,  in  Germany,  France,  and  Eng- 
land ;  copies  of  legislative  enactments  from  Australia  and 
Canada;  syllabi  giving  full  requirements  for  voluntary 
instruction  in  the  Bible  for  state  credit,  as  in  North 
Dakota  and  Colorado;  supplementary  programs,  for  situ- 
ations such  as  exist  at  Gary,  Indiana,  and  plans  for 
vacation  schools ;  suggested  reconstruction  of  public  school 
curricula  to  develop  a  sense  of  religious  values ;  and  plans 
of  organization,  denominational  and  interdenominational, 
community  and  national,  to  suit  a  variety  of  conditions, 
rural  and  urban. 

It  is  hoped  that  the  material  thus  assembled  may  be 
of  some  real  service  to  those  who  in  this  critical  moment 
of  the  world's  history  are  striving  to  develop  through 
educational  methods  a  religion  that  shall  be  vital  and 
genuine. 


PART  ONE 

A    SURVEY    OF    THE    RELIGIOUS    EDUCATION    IN    ITS 
RELATION    TO    DEMOCRACY 


CHArTER    I 

COMPULSORY    EDUCATION   AND   RELIGIOUS 
FREEDOM 

Two  principles  seem  to  be  firmly  established  in  the  life 
of  the  American  people :  the  principle  of  compulsory  edu- 
cation and  the  principle  of  religious  freedom.  We  may  re- 
gard it  as  a  settled  conviction  that  the  nation  is  responsi- 
ble for  providing  educational  facilities  for  all  its  children, 
and  for  compelling  them,  if  need  be,  to  avail  themselves  of 
these  advantages.  It  is  also  a  settled  conviction  that  any 
form  of  religious  instruction  which  may  be  given  under 
public  auspices  must  not  interfere  with  the  religious  free- 
dom which  is  the  birthright  of  every  American  citizen. 
The  problem  is,  how  to  reconcile  these  two  principles  in 
practice.  If  the  state  undertakes  to  include  religious  in- 
struction as  an  integral  part  of  the  educational  system, 
it  lays  itself  open  to  possible  criticism  from  those  who 
stand  as  the  guardians  of  religious  freedom.  If,  on  the 
other  hand,  it  refrains  from  offering  religious  instruction, 
it  must  then  be  admitted  that  the  state  system  of  edu- 
cation is  defective  at  a  vital  point,  for  all  will  agree  that 
any  system  of  education  which  is  designed  to  prepare 
youth  for  the  responsibilities  of  citizenship  in  a  democ- 
racy, but  which  fails  to  include  religion,  is  an  imperfect 
and  incomplete  system.  Thus  far  the  people  of  the  United 
States  have  found  it  more  expedient  to  follow  the  second 
course  than  the  first,  relying  upon  private  agencies  to 
supply  the  religious  element  in  education  which  the  state 
itself  has  omitted  from  its  public  school  system. 

9 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

Three  great  types  of  faith  are  represented  in  the  United 
States :  Judaism,  Roman  Catholicism,  and  Protestantism. 
Probably  a  majority^  of  the  people  in  the  United  States 
would  acknowledge  at  least  a  nominal  connection  with 
some  religious  body  standing  for  one  or  the  other  of 
these  faiths.  Upon  these  adherents  of  religion  rests  the 
responsibility  for  providing  religious  instruction  for  the 
entire  citizenship.  None  of  these  three  faiths  would 
repudiate  this  responsibility,  at  least  in  so  far  as  its  own 
constituency  is  concerned.  All  alike  recognize  the  obli- 
gation to  instruct  the  child  in  the  essentials  of  religion. 
And  while  all  these  three  types  of  faith  have  much  in  com- 
mon, being  based  in  part  upon  the  same  Scriptures,  each 
has  addressed  itself  to  the  problem  of  religious  education 
in  its  own  way,  providing  agencies  and  material  and 
working  out  methods  which  are  in  harmony  with  its  own 
peculiar  point  of  view  in  religion  and  its  conception  of 
education. 

In  obedience  to  their  ancient  law,^  the  Jews,  in  home 
and  in  synagogue  school,  have  been  faithful  in  the  dis- 
charge of  their  teaching  responsibility,  a  fact  which  goes 
far  to  explain  the  remarkable  persistence  of  the  Jewish 
faith  in  its  essential  characteristics,  in  spite  of  long-con- 
tinued opposition  and  oppression.  In  the  United  States, 
in  many  communities,  the  Jews  require  their  children  to 
attend  week-day  sessions  of  the  religious  schools.  In 
New  York  city  there  is  a  Bureau  of  Education  of  the 
Jewish  Community,  which  proposes  to  provide  not  less 
than  five  hours  a  week  of  religious  instruction,  in  well- 
equipped  buildings,  under  well-trained  teachers  who  are 
paid  salaries  not  less  than  those  received  by  public  school 
teachers.  At  the  present  time,  there  are  over  four  hundred 
organized  Jewish   schools   for  week-day  instruction,  in 

'  The  number  of  communicants  for  1915  is  reported  by  Dr.  Carroll  as  39,380,670. 
If  children  were  also  included  the  number  might  possibly  reach  a  total  of  47,000,000. 
'  Deut.  6.  4-9. 

10 


EDUCATION  AND  RELIGION 

which  more  than  three  thousand  paid  teachers  are  em- 
ployed, at  a  cost  of  approximately  ^2,000,000  annually 
— a  sum  which  is  made  possible  only  through  great  per- 
sonal sacrifice.  In  addition  to  the  week-day  school,  many 
synagogues  also  maintain  Sunday  schools,  but,  in  spite 
of  all  effort,  it  is  said  that  not  more  than  one  fourth  of 
the  children  of  Jewish  parentage  in  this  country  receive 
regular  religious  instruction.^ 

The  Roman  Catholic  Church  has  always  emphasized 
the  importance  of  religious  instruction,  but  has  never 
looked  kindly  upon  the  American  public  school  s^'stem, 
with  its  artificial  distinction  between  secular  and  reli- 
gious instruction.  The  Roman  Church  has  refused  to 
recognize  this  distinction,  insisting  that  all  education 
should  be  under  the  supervision  of  the  church.  It  voices 
its  protest  against  the  public  school  in  the  parochial 
school,  which  it  maintains  wherever  possible,  submitting 
to  what  it  regards  as  double  taxation  for  this  purpose, 
in  order  that  Catholic  youth  may  be  taught  in  an  atmos- 
phere of  religion  and  under  the  eye  of  the  priest.  But 
the  Roman  Catholic  Church  does  not,  on  this  account, 
neglect  the  public  school;  many  of  the  priesthood  are  to 
be  found  upon  school  boards,  and  many  Roman  Catholics 
are  teachers  in  the  public  schools ;  in  one  instance  known 
to  the  writer,  practically  the  entire  teaching  force  in  a 
school  situated  in  the  midst  of  a  Roman  Catholic  section 
in  one  of  our  large  cities  is  drawn  from  the  adherents  of 
this  faith,  and  the  school  is,  to  all  intents  and  purposes, 
a  parochial  school,  supported  by  public  funds,  but  prac- 
tically, though  not  oflScially,  under  the  control  of  the 
Roman  Catholic  Church.  Effort  has  often  been  made  in 
the  United  States  to  secure  a  division  of  school  funds,  a 
part  being  set  aside  as  available  for  the  parochial  school, 
but  the  suggestion  has  never  yet  met  with  favor.     Such 

>  Religious  Education,  XI,  p.  227. 

11 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

a  plan  is  held  by  many  Catholics  themselves  to  be  funda- 
mentally opposed  to  the  genius  of  the  public  school  as  a 
democratic  institution.  It  is  not  known  how  large  a  pro- 
portion of  the  children  of  Roman  Catholics  remain  un- 
touched by  the  church's  efforts  to  supply  religious  instruc- 
tion. Although  many  Catholic  children  attend  the  public 
schools,  it  is  probable  that  the  great  majority  even  of 
these  are  for  a  considerable  period  brought  under  the 
church's  teaching  influence. 

Protestants,  no  less  than  Roman  Catholics  and  Jews, 
acknowledge  their  responsibility  for  providing  religious 
instruction.  It  is  generally  admitted,  however,  that  the 
instruction  thus  far  provided  has  been  less  effective  than 
it  should  be,  and  far  from  adequate.  There  are  several 
reasons  why  this  is  so.  In  the  first  place,  the  members  of 
Protestant  churches  have  devoted  themselves  to  the  cause 
of  freedom  in  its  larger  aspects,  and  to  this  end  have  been 
instrumental  in  the  extension  and  development  of  the  pub- 
lic school  system  and  in  the  establishment  of  colleges,  uni- 
versities, and  other  institutions  of  higher  learning.  Jeal- 
ous of  their  freedom  in  religion,  they  have  been  content 
to  see  the  growth  of  general  education,  trusting  that 
religious  instruction  would  be  supplied  in  some  'way  by 
private  agencies.  From  this  element  in  the  population 
has  come  also,  in  large  measure,  the  initiative  in  the 
social-settlement  movement  and  other  democratizing 
agencies.  Thus,  both  leadership  and  financial  support 
have  been  required  which  otherwise  might  naturally  have 
been  available  for  the  development  of  religious  education. 

Again,  among  Protestant  bodies  there  is  often  uncer- 
tainty as  to  where  the  responsibility  for  religious  instruc- 
tion properly  lies.  In  the  Roman  Catholic  Church  there 
is  no  such  uncertainty;  the  priest  has  his  duty  clearly 
marked  out  for  him.  The  Jewish  rabbi  also  perceives  his 
duty  with  equal  clearness.    But  Protestant  pastors  some- 

12 


EDUCATION  AND  RELIGION 

times  boast  that  "they  do  not  meddle  with  the  Sundaj' 
scliool,"  and  many  I*n)lestant  cliurclies  make  no  provision 
in  their  bn<lget  even  for  the  cost  of  lesson  material,  leav- 
ing to  devoted  laymen  and  women  the  whole  responsibility 
for  the  instrnction  of  the  chnrch's  children  in  religion. 

Undoubtedly,  the  most  serious  obstacle  to  effective  re- 
ligious education  has  been  the  weakening  of  the  Protes- 
tant forces  through  excessive  division.  This  is  a  part  of 
the  price  paid  for  religious  liberty.  The  whole  Protestant 
movement  has  been  a  movement  toward  freedom,  and 
freedom  in  the  church,  as  elsewhere,  has  too  often  been 
interpreted  as  being  synonymous  with  individualism. 
The  one  hundred  and  fifty  Protestant  denominations  in 
the  United  States  to-day  all  testify  to  this  spirit  of  inde- 
pendence in  matters  of  religious  faith  and  practice.  But 
this  very  division  of  forces  has  so  reduced  the  strength  of 
any  one  denomination  in  most  communities  as  to  make  it 
impossible  to  provide  the  essentials  of  effective  religious 
instruction,  such  as  proper  lesson  material,  suitable  class- 
rooms and  equipment,  and  trained  teachers.  On  the  other 
hand,  such  has  been  the  divergence  between  denomina- 
tions in  their  theory  of  education,  some  holding  strongly 
to  the  principle  of  Christian  nurture  and  emphasizing 
the  catechism  as  a  preparation  for  confirmation,  others 
exalting  conversion  and  looking  with  distrust  and  even 
disparagement  upon  all  educational  methods  of  develop- 
ing the  religious  life,  that  it  has  been  in  many  instances 
impossible  to  unite  upon  a  practical  program  of  coopera- 
tive religious  instruction. 

There  are  indications,  however,  that  this  overemphasis 
upon  superficial  and  often  accidental  differences  between 
the  various  branches  of  Protestantism  is  giving  place  to  a 
keener  appreciation  of  those  great  fundamentals  which 
underlie  all  types  of  Christian  faith,  and  to  a  spirit  of 
cooperation  in  the  great  common  tasks  of  the  kingdom  of 

13 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

God.  One  evidence  of  this  is  seen  in  the  association  of  the 
Sunday  schools  which  are  to  be  found  in  practically  every 
Protestant  church,  binding  them  together  for  the  achieve- 
ment of  a  common  task.  Although  the  instruction  in  the 
individual  school  has  been  too  brief  and  often  desultory, 
its  influence  has  been  enhanced  by  the  sense  of  mutual 
support  which  has  come  through  association  with  other 
churches  in  the  same  community,  and  through  such  as- 
sociation the  churches  have  been  feeling  their  way  toward 
closer  cooperation  along  new  lines,  making  for  practical 
eflSciency  while  preserving  religious  liberty.  Organiza- 
tions like  the  Federal  Council,  the  Sunday  School  Coun- 
cil, the  Missionary  Education  Movement,  and  other 
similar  federated  movements,  are  illustrations  of  the  new 
spirit  which  is  permeating  the  Protestant  denominations, 
and  through  them  the  life  of  the  nation. 

Within  the  last  few  years  great  advance  has  been  made 
in  Protestant  circles.  With  the  perfecting  of  the  means 
and  methods  of  public  school  education,  the  disparity 
between  this  and  Sunday  school  instruction  became 
more  apparent.  The  oflBcial  societies  and  boards  of  the 
Protestant  denominations  began  to  concern  themselves 
seriously  with  the  production  of  graded  lesson  material, 
the  improvement  of  equipment  and  the  conditions  of 
teaching,  and  with  the  preparation  of  teachers.  All  this 
has  made  only  the  more  evident  the  impossibility  of  pro- 
viding adequate  instruction  in  religion  within  the  space 
of  thirty  or  forty  minutes  on  one  day  a  week,  and  that  a 
rest  day. 

A  comparison  of  the  actual  time  devoted  to  instruction 
and  training  in  the  Christian  faith  with  either  the  total 
school  time  or  the  recreation  time  of  the  average  pupil, 
reveals  an  astonishing  discrepancy  and  makes  one  wonder 
that  so  much  is  actually  accomplished  for  religion  in  so 
brief  a  period.    The  same  conclusion  is  reached  upon  com- 

14 


EDUCATION  AND  RELIGION 

parison  of  the  time  devoted  to  the  study  of  the  Bible  with 
the  time  required  for  the  study  of  any  common  subject 
like  mathematics,  or  even  penmanship,  in  the  public 
schools.  Already  there  are  many  among  the  Protestant 
forces  who  are  turning  their  eyes  toward  the  other  days 
of  the  week  in  the  hope  of  discovering  somewhere  an 
opportunity  for  inserting  at  least  a  limited  program  of 
religious  instruction  among  the  many  studies  and  activi- 
ties planned  for  children  and  young  people. 

The  Sunday  School  Council  minutes  for  January,  1917, 
give  18,001,103  as  the  number  now  enrolled  in  the  Sunday 
schools  of  the  twenty-eight  constituent  Protestant  denomi- 
nations. This  number  includes  a  considerable  number 
of  adults.  According  to  the  census  reports  of  1915, 
there  are  22,000,000  children  enrolled  in  the  public  schools. 
This,  of  course,  does  not  include  all  of  the  children 
of  school  age;  allowance  must  be  made  for  the  pupils 
in  attendance  upon  private  schools  and  parochial  schools. 
All  things  considered,  it  is  a  large  task  confronting  the 
Protestant  churches,  first,  to  provide  a  religious  instruc- 
tion which  shall  reach  all  who  are  entitled  to  it;  and, 
second,  to  provide  an  instruction  which  shall  be  ade- 
quate. 

It  is  a  significant  fact  that  just  at  the  time  when  the 
oflBcials  of  the  Protestant  denominations  are  turning  their 
attention  with  a  new  solicitude  to  the  task  of  making  re- 
ligious instruction  more  adequate,  a  new  interest  in  this 
same  problem  is  manifest  in  another  quarter.  At  its  con- 
vention in  1903,  the  National  Education  Association  took 
the  following  action  with  reference  to  religious  instruc- 
tion: 

We  must  conclude,  therefore,  that  the  prerogative  of  religious 
Instruction  is  in  the  church,  and  that  it  must  remain  in  the 
church,  and  that  in  the  nature  of  things  it  cannot  be  farmed  out 
to  the  secular  school  without  degenerating  into  a  mere  deism 

15 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

without  a  living  Providence,  or  else  changing  the  school  Into  a 
parochial  school  and  destroying  the  efficiency  of  secular  instruc- 
tion. 

Since  then,  however,  the  impression  has  been  gaining 
ground  that  something  is  wrong  with  the  educational  situ- 
ation. However  successful  the  public  schools  may  be  as 
disseminators  of  information,  the  realization  is  being 
forced  upon  us  that  knowledge  does  not  insure  morality, 
much  less  religion.  Many  close  students  of  education  have 
been  growing  increasingly  solicitous  over  the  fact  that 
dishonesty,  a  spirit  of  lawlessness,  lack  of  loyalty  and 
true  patriotism — not  to  mention  more  serious  lapses  into 
immorality — are  to  be  found  in  schools  which  otherwise 
seem  to  have  conformed  to  requirements.  Moreover,  the 
popular  ignorance  of  the  Bible  has  been  widely  deplored, 
no  less  by  teachers  of  literature  and  history  than  by 
zealous  representatives  of  the  church.  It  was  also  ob- 
served that  boys  and  girls  attending  the  public  schools 
were  drawing  the  altogether  logical  but  fatal  inference 
that,  inasmuch  as  attendance  upon  the  public  school  is 
required,  while  attendance  upon  Sunday  school  is  op- 
tional, therefore,  "secular  education"  is  important,  but 
religious  instruction  is  a  matter  of  indifference. 

Several  interesting  experiments  have  recently  been 
made  in  the  field  of  general  education,  such  as  the  North 
Dakota  plan  for  securing  a  better  knowledge  of  the  Bible, 
the  Colorado  plan  for  increasing  the  effectiveness  of  Bible 
teaching,  and  the  Gary  plan,  which  offers  to  leave  un- 
occupied a  portion  of  the  pupil's  week-day  program  on 
condition  that  this  be  filled  with  appropriate  religious 
instruction  by  the  church,  at  the  option  of  the  parent. 

The  members  of  the  Protestant  churches  have  ap- 
proached the  task  of  education  in  general  from  the  point 
of  view  of  civic  necessity ;  religious  instruction  they  have 
regarded  too  often  as  a  matter  of  denominational  concern. 

16 


EDUCATION  AND  RELIGION 

The  time  is  at  hand  when  religious  education  also  must 
be  regarded  in  the  light  of  its  relation  to  democracy  and 
civilization.  The  experiences  of  the  Great  War  have 
brought  home  to  the  nation  the  realization  of  the  fact  that 
many  questions  long  supposed  to  be  settled  are  now  to  be 
reopened.  The  very  princii)les  fundamental  to  democracy 
must  again  be  defined.  The  meaning  of  democracy,  the 
meaning  of  religion,  the  meaning  of  education,  and  the 
relation  of  each  of  these  to  the  other,  must  all  be  made 
clear.  Before  entering  upon  the  task  of  reconstructing 
civilization  out  of  the  remnants  and  ruins  which  shall 
remain,  it  is  expedient  to  inquire:  What  is  democracy? 
What  is  the  relation  of  the  Protestant  churches  to  democ- 
cracy  and  to  those  new  problems  which  democracy  must 
face?  What  can  these  churches  contribute  to  the  solu- 
tion of  these  problems  of  democracy  through  education? 
What  agencies  are  available  for  their  use?  And  what 
should  be  the  educational  program  of  the  churches  for 
meeting  this  crisis  in  democracy?  As  shedding  light 
upon  these  problems,  it  will  be  well  to  consider  the  de- 
velopment of  the  ideal  of  democracy  in  the  United  States 
and  the  attitude  of  the  great  religious  bodies  respec- 
tively toward  this  ideal.  It  will  then  be  in  order  briefly 
to  review  historically  the  relation  of  the  church  to 
education,  the  development  of  popular  compulsory  edu- 
cation as  a  function  of  the  state,  and  the  rise  of  typical 
state  systems  of  education.  Finally,  we  may  consider  the 
significance  of  recent  educational  experiments  in  the 
United  States,  whether  from  the  side  of  church  or  state, 
looking  toward  a  more  generous  provision  for  religious 
instruction.  With  these  facts  in  mind,  the  churches  will 
be  in  a  position  to  address  themselves  constructively  to 
the  task  of  formulating  a  program. 


17 


CHAPTER    II 
THE  ESSENTIALS  OF  DEMOCRACY 

The  Pilgrim  Fathers  came  to  these  shores  in  the  quest 
of  a  country  where  every  man  might  be  free  to  worship 
God  according  to  the  dictates  of  his  own  conscience,  and 
the  same  spirit  found  its  political  embodiment  in  the  state 
which  was  later  developed.  The  assertion  in  the  Declara- 
tion that  "all  men  are  equal,"  though  often  misunderstood 
and  frequently  misapplied,  has  been  fondly  cherished, 
while  the  pronouncement  that  they  are  "endowed  by  their 
Creator  with  certain  inalienable  rights,"  among  which 
are  "life,  liberty,  and  the  pursuit  of  happiness,"  has 
served  as  a  kind  of  irreducible  minimum  for  democracy. 

The  Constitution  of  the  United  States  combined,  in  a 
skillful  and  remarkable  manner,  provisions  for  the  safe- 
guarding of  individual  liberty  with  others  designed  to 
secure  national  strength.  At  the  same  time  the  adoption 
of  the  Constitution,  which  provided  for  a  republican  or 
representative  form  of  government,  was  in  itself  a  recog- 
nition of  the  limitations  of  pure  democracy,  or  direct 
government  by  the  people,  as  originally  embodied  in  the 
town  meeting. 

As  time  went  on,  however,  the  very  machinery  of  gov- 
ernment which  was  originally  devised  with  great  care 
so  as  to  conserve  the  rights  of  the  individual,  on  the  one 
hand,  against  the  encroachment  of  tyranny,  and,  on  the 
other  hand,  to  maintain  the  authority  of  the  state,  has,  in 
fact,  so  developed  as  to  leave  the  individual  often  exposed 
to  a  tyranny,  not  of  the  state,  but  of  other  individuals  who 
were  shrewd,  designing,  and  unscrupulous,  while  the  state 

18 


THE  ESSENTIALS  OF  DEMOCRACY 

has  been  itself  an  unintentional  and  unwilling  party  to 
the  oppression,  even  ]n'otecting  tliese  offenders  in  their 
exploitation  of  the  ignorant  and  weak. 

So  far  as  the  political  development  is  concerned,  there- 
fore, the  tendency  has  been,  at  least  until  recent  years,  to 
emphasize  the  rights  of  the  individual  as  the  characteristic 
feature  of  democracy,  and  to  think  of  the  government  as 
an  instrument  intended  for  the  convenience  of  the  individ- 
ual. From  an  individualistic  point  of  view,  the  line  be- 
tween rights  and  wants  is  a  very  hazy  one,  and  under 
such  a  conception  politics  is  likely  to  become  a  scramble 
between  the  stronger  and  the  weaker  for  the  attainment  of 
their  personal  desires.  Nothing  could  be  more  dramatic 
than  the  struggle  as  it  has  been  actually  carried  forward 
in  the  United  States,  for  the  stakes  have  been  large  and 
the  competition  correspondingly  keen. 

Visitors  from  other  countries  who  were  accustomed  to 
a  monarchical  form  of  government  naturally  found  much 
to  criticize  in  what  they  saw  here.  Democracy  in  America 
was  said  to  be  extravagant,  inefficient,  wasteful,  and,  al- 
though it  claimed  to  secure  to  each  individual  his  rights, 
there  were  few  modern  states  where  the  individual  sub- 
mitted to  so  many  kinds  of  personal  inconvenience.  There- 
fore, it  was  easy  to  pass  the  hasty  judgment  that  democ- 
racy is  a  failure.  But  true  lovers  of  democracy  are  not 
content  to  have  it  judged  by  its  superficial  appearance  at 
a  particular  moment.  It  is  argued  that  the  function  of 
democracy  is  not  primarily  to  produce  the  best  govern- 
ment, but  to  produce  the  best  men.  Moreover,  democracy 
is  itself  in  a  state  of  evolution,  and  its  results  are  best  seen 
by  comparing  it  with  itself  at  intervals,  rather  than  by 
comparing  it  with  some  long-established  monarchy  which 
may  have  succeeded  in  perfecting  certain  details  of  gov- 
ernmental procedure.  It  was  hardly  to  be  expected  that 
a  whole  people  should  become  at  once  proficient  in  all  the 

19 


EELIGIOUS  EDUCATION  AND  DEMOCRACY 

intricate  details  which  hitherto  have  been  left  largely  to 
the  attention  of  a  comparatively  small  ruling  class.  And 
when  one  takes  this  long  look  at  the  history  of  democracy 
in  the  United  States  there  is  no  doubt  that  it  is  develop- 
ing men  into  better  citizens.  Notwithstanding  the  dilut- 
ing of  the  earlier  idealism  by  the  influx  of  great  masses 
of  humanity,  sometimes  at  the  rate  of  a  million  a  year, 
speaking  different  languages,  bringing  with  them  other 
traditions  and  customs,  often  so  poor  and  so  ignorant  as 
to  become  a  serious  charge  upon  the  body  politic,  democ- 
racy has  thus  far  succeeded,  in  the  main,  in  assimilating 
this  vast  company  of  new  Americans  to  its  own  life,  and 
has  infused  into  them  the  "American  spirit." 

A  few  illustrations  will  suflSce.  In  the  first  place,  there 
has  been  a  steady  movement  toward  a  more  effective 
popular  control  of  the  machinery  of  government.  The 
emphasis  has  been  shifted  from  the  thought  of  public 
office  as  a  means  of  private  advantage  to  the  conception 
of  office  as  a  public  trust  and  of  the  officer  as  a  servant 
of  the  people.  The  temptation  to  corruption  has  been 
lessened  by  the  adoption  of  the  secret  ballot,  and  attempt 
is  being  made  still  further  to  curtail  the  power  of  the 
boss  through  advocacy  of  the  direct  primary.  Effort  is 
being  made  to  compel  public  officers  to  be  more  immedi- 
ately responsible  to  the  voters  electing  them,  and  thus 
to  free  democracy  from  the  evils  of  special  privilege  and 
boss  rule,  and  make  it  efficient  in  providing  for  the  com- 
mon good.  Forces  are  at  work,  designed  to  reduce  the 
extravagance  of  governmental  expenditures.  In  order  to 
bring  home  to  the  individual  a  keener  appreciation  of  his 
personal  share  of  the  burden  of  government,  and  further 
to  check  the  making  of  huge  appropriations  for  purely 
private  or  sectional  advantage,  there  has  been  a  steady 
tendency  to  substitute  direct  for  indirect  methods  of  taxa- 
tion.   It  is  becoming  the  custom  to  appoint  commissions, 

20 


THE  p:ssentials  of  democracy 

endowed  with  large  discretionary  powers,  to  deal  directly 
with  matters  too  intricate  and  pressing  to  await  the  slow 
action  of  law-making  bodies.  Perhaps  the  most  con- 
spicuous example  of  such  service  is  that  rendered  by  the 
Interstate  Commerce  Commission,  as  a  result  of  which 
the  railroads  have  been  brought  so  completely  under 
popular  control  as  to  seem  now  somewhat  in  danger  of 
falling  outside  the  field  of  profitable  investment,  and 
hence  unable  to  command  the  capital  necessary  for  their 
development  and  maintenance.  Relief  from  the  oppression 
of  vast  combinations  of  capital  is  urgently  demanded,  and 
the  disturbance  of  the  public  convenience  through  the 
disputes  of  labor  and  capital  is  becoming  increasingly 
subject  to  adverse  public  criticism  which  finds  expression 
in  boards  of  arbitration  and  restrictive  legislation. 

Back  of  all  these  is  a  far  deeper  concern  for  the  life 
of  the  people,  and  a  determination  to  safeguard  those 
interests  which  are  common  to  all.  Take,  for  example, 
the  matter  of  public  health  and  public  morals.  Closely 
connected  with  such  service  is  that  of  the  public  parks 
and  playgrounds  commissions,  which  have  done  so  much 
in  recent  years  to  provide  wholesome  recreation  for  those 
in  the  community  who  need  it  most.  Within  a  decade  the 
movement  for  getting  entirely  rid  of  the  saloon  with  all 
its  vicious  and  corrupting  appurtenances  has  proceeded 
so  silently  and  swiftly  that  there  is  good  reason  to  hope 
that  a  few  years  more  may  see  it  absolutely  wiped  out. 
The  management  of  prisons  is  becoming  more  humane, 
and  the  establishment  of  juvenile  courts,  with  their 
friendly  probation  officers,  is  another  step  toward  the 
recognition  of  the  duty  which  democracy  still  owes  to 
those  who  are  largely  the  victims  of  its  own  inadequacy. 
Of  a  similar  nature  has  been  the  legislation  abolishing 
child-labor,  all  of  which  is  a  part  of  the  whole  great  move- 
ment for  conservation  of  all  natural  resources.    The  day 

21 


EELIGIOUS  EDUCATION  AND  DEMOCRACY 

for  the  free  exploitation  of  all  natural  resources  is  pass- 
ing. 

Thus  it  appears  that,  while  the  earlier  stages  in  the  de- 
velopment of  democracy  in  the  United  States  were  charac- 
terized by  an  undue  emphasis  upon  individual  rights,  and 
by  a  widespread  tendency  to  exploitation,  during  recent 
years  a  great  change  has  quietly  been  taking  place  in  the 
spirit  of  the  people,  a  change  which  looks  in  the  direction 
of  a  corresponding  emphasis  in  the  future  upon  the  duty 
of  the  individual  as  a  citizen  of  the  democracy,  the  duty 
of  willing  service  and  faithful  cooperation  for  the  welfare 
of  all. 

Keal  democracy  must  ever  rest  upon  two  great  correla- 
tive principles,  each  of  which  is  fully  recognized  and 
generally  accepted :  first,  the  right  of  every  individual  to 
life,  liberty,  and  the  pursuit  of  happiness,  without  en- 
croachment thereupon  by  any  other  individual;  and, 
second,  the  duty  of  the  individual  not  only  to  respect  this 
right  of  every  other,  but  also  to  join  with  all  others  in 
the  whole-hearted  endeavor  to  secure  for  all  those  bless- 
ings which  are  the  fruit  of  cooperative  effort,  and  can 
be  secured  only  by  such  effort.  Overemphasis  upon  the 
first  principle  leads  to  individualism  or  the  exploitation 
of  society  by  one  or  a  few  of  its  members,  while  over- 
emphasis upon  the  second  principle  leads  to  socialism, 
the  logic  of  which  tends  toward  the  subordination  of  the 
individual  to  society  as  a  whole,  and  the  possible  restric- 
tion of  individual  initiative.  Somehow  the  balance  be- 
tween these  two  extremes  of  democracy  must  be  main- 
tained in  the  administration  of  the  commonwealth. 

The  maintenance  of  this  balance  requires  a  high  average 
of  intelligence,  and  wide  diffusion  of  knowledge  in  the 
citizenship  of  a  democracy.  The  j)roblenis  regarding  which 
the  individual  is  called  upon  to  express  himself  are  often 
highly  complicated.    And  he  should  at  least  be  able  in- 

22 


THE  ESSENTIALS  OF  DEMOCRACY 

telligeutly  to  aid  in  the  selection  of  men  who  are  especially 
qualified  to  deal  with  them,  and  to  give  to  them  loyal  and 
eflfective  support  wheu  once  they  have  been  chosen. 

But  more  is  demanded  than  mere  intelligence.  Some  of 
the  most  intelligent  have  turned  out  to  be  the  worst  citi- 
zens. A  true  democracy  involves  the  voluntary  subordina- 
tion of  individual  interests  and  desires  to  the  require- 
ments of  social  welfare.  In  a  growing  democracy  this  will 
be  increasingly  true,  which  means  that  more  and  more  ex- 
acting standards  of  behavior  must 'constantly  be  imposed 
upon  the  individual  by  society.  A  recent  writer  has  said  :^ 
''Democracy  has  assumed  an  express  responsibility  for  the 
achievement  of  the  stupendous  task  of  making  this  world 
a  better  place  in  which  more  human  beings  will  lead  better 
lives  than  they  have  hitherto  had  an  opportunity  of  doing. 
It  will  never  succeed  in  making  better  men  and  women, 
unless  an  unprecedentedly  large  number  of  citizens  seek 
to  be  better  men  and  women."  This  is  something  which 
cannot  be  brought  about  by  legislation  or  the  application 
of  external  force.  Real  democracy  is  the  resultant  of 
forces  which  are  within  the  life  of  the  individual,  forces 
which  are  spiritual  and  religious  in  their  nature. 

At  the  heart  of  democracy  there  must  be  faith,  the 
same  kind  of  faith  which  is  attributed  to  Abraham  when 
he  went  forth,  not  knowing  whither  he  went,  but  seeking 
a  better  country,  that  is,  a  heavenly;  the  same  kind  of 
faith  which  made  the  Protestant  and  the  Pilgrim.  It 
is  the  free  spirit  of  the  pioneer,  rather  than  the  plodding 
submission  of  the  subject,  that  is  characteristic  of  democ- 
racy. To  quote  again  the  words  of  the  writer  just  re- 
ferred to,2  "A  democracy  becomes  courageous,  progressive, 
and  ascendent,  just  in  so  far  as  it  dares  to  have  faith, 
and  just  in  so  far  as  it  can  be  faithful  without  ceasing 


•  Herbert  Croly,  Progressive  Democracy,  p.  406. 
'  ProgreBsive  Democracy,  p.  168. 

23 


EELIGIOUS  EDUCATION  AND  DEMOCKACY 

to  be  inquisitive."  And  this  faith  must  be  a  faith  in  the 
possibilities  of  human  nature,  in  the  development  of  in- 
dividual and  social  values,  rather  than  in  the  accomplish- 
ment of  specific  results.  Such  a  faith  "means  the  assump- 
tion of  large  risks,  and  the  making  of  large  sacrifices," 
risks  and  sacrifices  which  the  new  demands  laid  upon 
democracy  by  recent  developments  of  world-wide  signifi- 
cance will  more  than  ever  require  of  the  Christian 
churches  of  America. 


24 


CHAPTER    III 

THE  CHALLENGE  OF  DEMOCRACY  TO  THE  PROT 
ESTANT  CHURCHES  OF  AMERICA 

It  has  not  been  easy  for  a  composite  people  like  those 
of  the  United  States,  whose  sympathies  are  naturally 
divided,  to  analyze  calmly  the  causes  which  led  up  to  the 
war,  to  estimate  justly  the  issues  at  stake,  or  to  interpret 
correctly  the  trend  of  events.  But  whatever  may  have 
been  the  motives  originally  behind  the  war,  it  is  certain 
that  the  nations  who  have  done  the  fighting  have  under- 
gone the  severest  kind  of  discipline,  a  discipline  which  can- 
not but  result  in  a  more  intense  feeling  of  nationality  in 
each  of  these  peoples,  a  clearer  conception  of  the  ideals  for 
which  nationality  is  the  symbol,  and  a  deeper  loyalty  to 
these  ideals.  There  is  bound  to  be  a  closer  understand- 
ing between  all  classes  of  citizens  as  they  share  in  the 
terrible  democracy  of  the  battlefield;  a  more  intimate 
understanding  also  between  those  nations  which  have 
fought  shoulder  to  shoulder  as  allies  in  a  common  cause, 
which  ought  to  facilitate  a  larger  degree  of  peaceful 
cooperation  between  them  in  the  future.  Even  between 
those  nations  which  have  opposed  each  other,  there  is 
likely  to  be  a  feeling  of  increased  respect,  for,  irrespective 
of  results,  the  costs  have  been  so  stupendous  that  each 
side  must  recognize  and  admire  the  genius  and  valor  of 
the  other.  Thus  from  the  crucible  of  war  there  is  likely 
to  be  gained  a  clearer  conception  of  values  or  ideals, 
a  more  intense  loyalty,  a  spirit  of  comradeship  and  co- 
operation, all  of  which  are  essential  to  the  spread  of  real 
democracy.  The  main  question  now  is  whether,  in  the  final 

25 


KELIGIOUS  EDUCATION  AND  DEMOCRACY 

analysis,  these  values  shall  be  interpreted  in  terms  of 
individual  freedom,  or  in  terms  of  governmental  suprem- 
acy and  of  centralized  force. 

This  war  has  tried  the  soul  of  America  as  well  as  the 
soul  of  Europe.  Through  all  the  terrible  days,  the  United 
States  was  confronting  a  great  moral  problem — the  prob- 
lem involved  in  attempting  to  maintain  its  honor  as  a 
nation  and  remain  true  to  its  democratic  ideal,  while 
profiting  by  the  world's  misfortune.  The  question  was, 
Will  America  declare  herself  with  reference  to  her  ideals? 
The  call  came,  summoning  the  people  to  a  new  patriotism, 
bringing  a  challenge  to  American  citizenship.  Had  Amer- 
ica, then,  something  worth  sacrificing  for?  Were  there 
values  here,  ideals,  which  not  only  had  cost  precious 
life,  but  were  worth  such  price  again  to  maintain?  The 
United  States  professed  to  be  eager  to  render  service,  a 
world  service.  Was  she  ready  for  it?  Was  she  fitted 
for  the  task?  Surely  not  while  those  things  which  the 
world  saw  as  most  characteristic  of  America  were  her 
sordid  commercialism,  her  boastful  egotism,  her  selfish 
individualism.  If  she  aspired  to  perform  some  really 
noble  task,  she  must  first  of  all  be  true  to  herself.  Out 
of  the  raw  and  uncouth  mass  of  American  strivings  must, 
somehow,  be  disclosed  an  ideal,  beautiful,  lofty,  and 
worthy  to  command  the  devotion  of  the  world's  chastened 
spirit. 

There  was  danger  lest  the  summons  of  the  new  patriot- 
ism be  interpreted  too  narrowly  and  degenerate  into  a 
mere  tool  of  the  demagogue.  If  the  motive  appealed  to 
were  self-interest,  even  though  it  were  national  self-in- 
terest, then  we  should  have  had  merely  a  nationalized 
selfishness,  the  projection  iiito  the  sphere  of  national  life 
and  relationships  of  the  old  spirit  of  individualism  and 
self-seeking  which  had  been  too  characteristic  of  American 
democracy.    But  as  the  time  had  come  to  reassert  in  the 

26 


THE  CHALLENGE  OF  DEMOCRACY 

sphere  of  private  life  tlie  obligation  to  work  with  equal 
diligence  to  secure  the  welfare  of  all,  so  now  the  United 
ytates  as  a  nation  had  finally  to  take  its  place  among  the 
other  members  in  the  family  of  nations,  not  as  an  isolated 
unit  to  strive  to  secure  from  this  association  merely  such 
benefits  as  it  can  api>ropriate  for  its  own  use,  but  as  a 
vigorous  and  willing  sharer  in  the  world's  burden,  a  par- 
ticipant in  the  struggle  to  secure  for  all  humanity  every- 
where equal  justice  and  opportunity. 

As  we  have  seen,  if  America  is  to  justify  herself  as 
a  democracy  in  the  eyes  of  the  world  and  of  her  own 
people,  she  must  have  faith,  a  faith  that  means  'Hhe  as- 
sumption of  large  risks  and  the  making  of  large  sacri- 
fices." Still  more  is  this  true  if  she  is  now  to  be  a  partici- 
pant in  the  conduct  of  the  world's  affairs,  a  contributor 
toward  the  solution  of  the  world's  problems.  Such  a  faith 
is  something  more  than  the  glorification  of  a  particular 
form  of  government,  or  devotion  to  a  particular  political 
prognilb.  It  is  the  kind  of  faith  which  is  loyal  to  an  ideal, 
an  ideal  in  which  are  comprehended  all  those  things  which 
to  the  free  man  are  of  most  worth :  justice,  opportuuitj^, 
unhampered  initiative,  and  the  joy  of  working  together 
for  the  common  good.  It  is  a  faith  both  reverent  and 
humble,  acknowledging  its  dependence  upon  God,  look- 
ing to  him  for  guidance  and  insisting  upon  the  right  of 
every  man  to  immediate  approach  to  God.  But  it  is  a 
faith  which  is  saved  from  arrogance  by  the  firm  convic- 
tion of  the  essential  unity  of  human  nature,  and  by  the 
belief  that  the  highest  and  most  enduring  satisfactions 
are  attained  by  anyone  only  when  he  is  working  with 
others  that  all  may  accomplish  for  all  men  the  will  and 
purpose  of  God.  The  real  question  for  America,  as  for 
any  democracy,  will  be  this,  Can  she  instill  such  faith  in 
the  hearts  of  her  citizens? 

Faith,  in  a  democracy,  is  not  propagated  by  govern- 

27 


KELIGIOUS  EDUCATION  AND  DEMOCRACY 

mental  or  any  other  kind  of  authority.  Laws  are  not  the 
cause  of  progress;  they  merely  register  the  advance  al- 
ready made  under  the  compulsion  of  faith.  The  agencies 
most  directly  concerned  in  the  fostering  of  such  faith  are 
the  churches.  Through  their  teaching  office  the  churches 
undertake  to  transmit  to  each  new  generation  their  herit- 
age of  faith,  the  story  of  the  men  of  faith  who  have  sought 
and  found  God  and  have  tried  to  order  their  lives  in 
harmony  with  his  purposes,  the  writings  and  teachings 
of  patriarchs,  prophets,  and  wisemen,  the  principles  and 
ideals  which  have  won  recognition  as  of  divine  origin ;  in 
short,  the. background  of  ideas  and  feelings  which  con- 
stitutes the  faith  of  any  particular  church. 

The  most  venerable  of  the  faiths  largely  represented  in 
the  United  States  is,  of  course,  the  Jewish.  A  religion 
based  upon  an  immediate  and, intimate  relation  to  God, 
and  with  a  strong  emphasis  in  its  teaching  upon  right- 
eousness and  justice,  Judaism  possesses  many  of  the  ele- 
ments required  to-day  by  the  new  patriotism :  reverence, 
loyalty  to  the  laws  of  God,  a  virile  and  persistent  faith. 
Nevertheless,  the  influence  of  the  Jewish  church  in  Amer- 
ica, as  a  church,  is  confined  largely  to  the  members  of  the 
Jewish  community.  Within  these  limits,  its  influence  may 
be  said  to  be  helpful  to  the  cause  of  democracy. 

The  autocratic  system  of  the  Roman  Catholic  Church  is, 
on  the  other  hand,  the  antithesis  of  democracy.  As  an 
institution,  it  not  only  does  not  teach  democracy,  it  does 
not  believe  in  democracy.  It  does  not  believe  in  the  im- 
mediate approach  of  the  individual  to  his  God,  but  teaches 
that  approach  must  be  made  through  the  person  of  a 
mediator,  the  priest.  It  does  not  believe  that  the  in- 
dividual can  be  trusted  to  assume  directly  for  himself 
the  responsibility  of  ascertaining  what  the  will  of  God 
is,  nor  of  formulating  for  himself  a  program  of  conduct. 
The  church  assumes  that  responsibility  for  him,  and  the 

28 


THE  CHALLENGE  OF  DEMOCRACY 

individual  must  accept  its  teaching  and  confonn  to  its 
program  on  pain  of  being  denied  the  satisfactions  which 
the  church  has  to  offer  in  its  sacraments.  According  to 
its  theory,  man  is  not  safe,  society  is  not  safe,  except  as 
it  yields  implicit  and  unquestioning  obedience  to  au- 
thority, the  authority  of  tlie  church  as  expressed  through 
the  utterance  of  the  supreme  and  infallible  pontiff.  It  is 
evident  that  an  institution  which  embodies  such  a  con- 
ception of  religion  can  hardly  be  in  sympathy  with  the 
kind  of  individual  freedom  for  which  true  democracy 
stands.  America  can  hardly  depend  upon  the  Roman 
Catholic  Church  to  supply  the  kind  of  teaching  and  influ- 
ence which  make  for  democracy. 

The  responsibility  for  this  teaching  task  falls  mainly, 
then,  upon  the  Protestant  churches  of  America.  These 
churches,  in  their  very  variety  of  worship,  creed,  methods 
of  work  and  organization,  are  an  expression  of  the  free- 
dom which  is  characteristic  of  democracy.  And  while 
some  lay  greater  stress  upon  the  observance  of  the  sacra- 
ments and  the  ritual  of  worship,  and  others  lay  stress 
upon  the  preaching  function,  in  either  case  they  are  de- 
pendent upon  the  work  of  teaching,  to  raise  up  the  church 
of  the  future.  Still  more  necessary  is  it  that  this  teach- 
ing function  should  be  emphasized  if  the  Protestant 
churches  are  to  meet  their  full  responsibility  as  repre- 
sented in  the  demands  of  the  new  patriotism. 

We  have  traced  briefly  the  growth  of  democracy  in  the 
United  States.  We  have  noticed  the  tendency  to  over- 
emphasize individual  rights  in  the  interest  of  selfish 
advantage.  We  have  seen  democracy  reasserting  the 
duty  of  the  individual  to  labor  for  the  common  wel- 
fare. For  the  securing  of  this  welfare,  for  maintaining 
the  balance  between  self-interest  and  the  interests  of  the 
community;  in  short,  for  the  successful  working  of  democ- 
racy, we  have  pointed  out  the  necessity  for  a  high  degree 

29 


KELIGIOUS  EDUCATION  AND  DEMOCRACY 

of  intelligence  in  its  citizenship.  Hence,  the  American 
system  of  compulsory  education. 

But,  on  the  other  hand,  we  have  noticed  that  democracy, 
in  order  to  meet  the  strain  to  which  it  is  subjected  in 
practice,  must  be  permeated  with  another  quality :  ideal- 
ism, faith,  religion ;  a  faith  not  only  in  democracy,  but  a 
faith  in  God  which  is  free  to  grow  and  to  express  and  to 
propagate  itself  in  democratic  fashion.  Such  a  faith  can- 
not do  for  democracy  what  it  should,  if  there  is  any  sus- 
picion, on  the  one  hand,  that  it  is  hampered  by  considera- 
tions of  expediency  or  subserviency  because  of  any  de- 
pendence upon  the  bounty  of  the  state,  nor,  on  the  other 
hand,  if  there  is  suspicion  that  it  assumes  to  employ  the 
sanctions  of  religion  in  such  wise  as  to  control  the  policies 
of  a  free  government.  Hence  the  separation  of  church 
and  state  in  America. 

Again,  we  have  seen  why  the  country  must  largely  de- 
pend upon  the  Protestant  churches  as  possessing  in  pre- 
eminent degree  those  qualities  necessary  for  building  up 
the  ideals  of  freedom,  and  for  expressing  and  extending 
the  freedom  of  the  faith.  This  does  not  imply  a  disparage- 
ment of  other  churches;  still  less  is  it  an  indorsement  of 
intolerance  and  sectarianism.  The  fact  remains  that  the 
influence  of  the  Jewish  church  is  naturally  limited  to  its 
own  constituency,  and  that  the  genius  of  the  Roman 
Catholic  Church  is  autocratic,  not  democratic.  The 
strength  of  the  Protestant  churches  lies  in  their  freedom 
to  discover,  to  appropriate,  and  to  disseminate  truth, 
while  their  apparent  weakness  lies  in  their  divisions, 
these  likewise  an  expression  of  their  freedom.  The  ques- 
tion is,  in  view  of  the  present  critical  situation  in  Amer- 
ican democracy  and  in  world  relationships,  can  these 
churches  find  such  a  basis  of  common,  cooperative  effort 
as  shall  enable  them  effectively  to  teach  the  faith  which 
is  both  Christian  and  democratic,  and  thus  to  discharge 

30 


THE  CHALLENGE  OF  DEMOCRACY 

to  the  full  their  responsibility?  Any  plan  of  cooperative 
teaching  effort  must  have  due  regard  for  the  prerogative 
of  the  state  in  its  work  of  education,  for  the  churches 
themselves  as  interpreters  of  the  truth,  and  for  the  actual 
moral  and  religious  needs  of  children  and  youth  in  the 
conditions  in  which  they  find  themselves  to-day.  At  this 
point  it  will  be  instructive  to  consider  what  has  been, 
historically,  the  relation  of  the  church  to  education. 


81 


CHAPTER    IV 

THE  TEACHING  INHERITANCE  OF  THE  PROTES- 
TANT CHURCHES 

Jesus  was  the  embodiment  of  the  ideals  of  democracy. 
He  thought  of  God  as  a  kind  and  loving  Father,  and  of  all 
men  as  his  children.  As  a  child  of  God,  every  person, 
however  exalted  or  humble,  was  alike  the  object  of  God's 
care  and  solicitude.  True  life,  as  he  thought  of  it,  in- 
volved two  things:  an  intelligent  sharing  of  the  life  and 
work  of  God,  and  a  sharing  by  men  with  each  other  of 
the  good  things  which  are  God-given,  To  do  this  one  must 
know  God,  and  every  individual  must  be  free  to  come  to 
God,  to  inquire  of  him,  to  commune  with  him,  directly 
and  immediately.  And  for  the  rest,  God  would  hold 
each  one  responsible  for  his  own  life  and  for  the  use 
made  of  opportunity. 

Jesus  was  preeminently  a  teacher.  He  had  the  spirit 
of  the  true  teacher,  the  desire  to  expand,  to  educate  the 
life  of  every  person,  to  free  it  of  its  limitations  and  con- 
straints. He  taught  with  a  peculiar  power  and  authority, 
because  he  embodied  in  his  own  personality  the  things  he 
undertook  to  teach.  Indeed,  we  may  say  that  Jesus  antici- 
pated very  nearly  all  that  has  since  been  advocated  in 
educational  method  and  illustrated  it  in  his  own  teaching; 
the  importance  of  personality,  the  grading  of  pupils,  the 
appeal  to  interest,  the  use  of  the  story,  the  stimulation  of 
observation  by  the  laboratory  method,  the  study  and 
interpretation  of  facts,  the  use  of  questions,  the  organiza- 
tion of  ideas,  the  development  of  the  power  of  discrimina- 
tion  toward    differing   values     the   enlistment   of   self- 

32 


THE  PROTESTANT  INHERITANCE 

activity,  the  encouragement  of  initiative,  and  the  provid- 
ing of  oppoi'tiniity  for  motor  expression — all  these  may 
be  found,  together  with  an  earnest  admonition  not  to 
neglect  the  child,  in  the  teaching  of  Jesus. 

The  primitive  Christian  community  was  a  democracy 
in  miniature.  Its  members  had  caught  the  Master's  spirit 
sufficiently  to  make  them  concerned  for  those  outside  and 
desirous  that  as  many  as  possible  should  identify  them- 
selves with  the  Kingdom  before  the  King  should  return 
to  replace  the  existing  social  and  political  order  with  the 
benign  rule  of  the  Messianic  age.  At  the  same  time  the 
missionary  propaganda  of  the  primitive  church  was  thor- 
oughgoing; those  who  were  to  be  reckoned  as  members  of 
the  Kingdom  must  be  able  to  qualify  as  citizens;  they 
must  be  acquainted  with  its  ideals,  accept  its  responsi- 
bilities, and  order  their  lives  according  to  its  require- 
ments. It  was  therefore  imperative  that  these  Christian 
communities  should  also  become  teaching  centers,  partly 
to  maintain  their  own  integrity  and  purity,  and  partly 
to  accomplish  the  larger  task  of  winning  men  for  citizen- 
ship in  the  Kingdom. 

The  members  of  the  Christian  communities  needed 
themselves  to  be  taught,  first,  to  discriminate  between 
Christian  ideals  and  Jewish  ideals;  between  the  broad, 
democratic  spirit  of  Jesus  and  the  narrow,  intolerant 
spirit  of  the  Pharisee ;  they  needed  to  see  Jesus,  through 
the  eyes  of  a  Jew,  but  appreciatively,  sympathetically.  In 
the  second  place,  the  Christian  communities  needed  to  be 
taught  to  discriminate  between  the  Christian  life  and  the 
common  life  about  them.  Again,  there  was  need  of  in- 
structing the  church  to  discriminate  between  Christian 
thought  and  other  popular  types  of  thought.  Religion, 
on  its  intellectual  side,  was  in  danger  of  becoming  a 
composite  of  Oriental  beliefs — Persian,  Indian,  Egyptian, 
Babylonian — "a  mythological  and  fantastic  dress  for  the 

33 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

doctrines  of  Greek  philosophy."  The  very  controversies, 
therefore,  to  which  the  primitive  Christian  communities 
were  exposed — controversies  with  Jewish  ecclesiastics, 
with  their  pagan  neighbors  and  fellow  citizens,  and  with 
the  leaders  of  contemporary  thought — threw  them  back 
upon  the  original  story  of  Jesus  and  of  the  beginnings  of 
the  church,  and  compelled  them  to  give  to  it  a  permanent 
form,  which  could  be  appealed  to  as  authentic  and 
authoritative,  and  could  be  utilized  as  the  basis  upon 
which  to  prepare  the  material  to  be  used  in  teaching.  Thus 
were  developed  the  New  Testament  canon,  the  standards 
of  thought  which  soon  took  shape  in  the  form  of  creeds, 
and  the  standardized  forms  of  government  and  worship. 

But  the  church  had  a  wider  teaching  mission  than 
simply  to  instruct  its  own  adult  membership,  necessary 
and  important  as  that  was.  There  was  a  duty  also  which 
it  owed  to  childhood  and  youth.  Not  only  must  the  church 
insure  the  perpetuation  of  its  own  life  through  the  teach- 
ing of  the  young,  but  here,  in  fact,  lay  its  most  fruitful 
field  for  the  enlargement  of  that  life.  The  church  came 
to  this  teaching  work  with  perfect  naturalness,  for  it 
found  a  model  close  at  hand  in  the  schools  connected  with 
the  synagogue.  Provision  was  therefore  made  in  every 
local  church  for  instruction. 

The  foremost  minds  of  the  age  gave  themselves  to  this 
work  of  catechizing,  and  children  of  heathen  parents  as 
well  as  the  children  of  the  Christians  were  freely  admitted 
to  instruction.  Among  others  were  such  names  as 
Clement,  himself  a  great  teacher  and  trainer  of  teachers, 
and  Origen,  renowned  as  preacher,  commentator,  dogma- 
tist, and  especially  as  teacher.  These  men  gave  them- 
selves to  the  careful  study  of  the  teaching  work  of  Jesus 
and  became  remarkably  proficient  in  the  use  of  oral  and 
interlocutory  methods.  So  large  a  place  did  this  work  of 
teaching  occupy  in  the  mind  of  the  Christian  Church  dur- 

34 


THE  PROTESTANT  INHERITANCE 

ing  the  first  centuries  that,  in  s])ite  of  the  fact  that  there 
were  no  missionary  societies,  no  missionary  institutions, 
no  organized  efforts  at  missionary  propaganda  in  the 
Ante-Nicene  age,  nevertheless,  "in  less  than  three  hundred 
years  from  the  death  of  Saint  John  the  wliole  population 
of  the  Roman  empire,  which  then  represented  the  civilized 
world,  was  nominallj'  Christianized." 

In  the  endeavor,  however,  to  reduce  tlie  message  of 
Jesus  to  a  body  of  definite  teaching  which  should  be  free 
from  admixture  with  alien  elements,  that  message  was 
unduly  narrowed  and  constrained.  In  the  effort  to  stand- 
ardize the  organization  and  the  worship  of  the  church  it 
was  iuevitable  that  its  life  should  become  externalized. 
Only  thus  was  it  possible  to  introduce  into  the  life  and 
thinking  of  mankind  the  leaven  of  the  Christian  message; 
but  once  introduced,  it  possessed  within  itself  inherent 
qualities  which  in  due  time  should  set  men  fully  free. 
In  spite  of  all  defects,  Christianity  was  still  an  ethical 
religion,  universal  in  its  appeal,  and  anchored  in  the  his- 
toric facts  connected  with  the  life  and  death  of  Jesus 
Christ. 

The  very  success  of  the  church  during  the  first  centu- 
ries had  so  alarmed  the  Roman  emperors  that  they  threat- 
ened its  existence.  There  seemed  to  the  leaders  no  alter- 
native but  to  make  terms  with  the  empire  and  establish 
the  church  as  a  part  of  the  empire,  but,  as  Haslett  re- 
marks,^ "in  its  attempt  to  Christianize  the  Roman  empire, 
the  church  was  Romanized  by  the  empire,  and  did  not  re- 
cover from  this  secularization  for  a  thousand  years." 

Such  as  remained  of  the  older  intellectual  life  was  taken 
up  into  the  doctrines  of  the  church.  So  far  as  it  was 
realized  that  great  stores  of  knowledge  had  disappeared, 
men  consoled  themselves  with  the  though!:  that  its  value 
had  been  only  temporal,  while  the  duty  of  the  church  was 

>  Haslett,  The  Pedagogical  Bible  School,  p.  33. 

35 


KELIGIOUS  EDUCATION  AND  DEMOCRACY 

to  educate  for  eternal  life.  Great  thinkers,  among  whom 
Augustine  was  preeminent,  gave  themselves  to  the  task  of 
elaborating  this  body  of  spiritual  knowledge  into  a  sys- 
tem. This  devotion  to  theology  was  associated  with  a 
spirit  of  asceticism  and  other-worldliness,  which  led  to 
the  founding  of  many  monasteries.  From  the  seventh  to 
the  thirteenth  century  these  were  the  chief  centers  of 
intellectual  life  and  education,  though  even  here  the  in- 
struction was  meager  enough,  including  generally  read- 
ing, writing,  singing,  and  calculating  the  church  calendar. 

As  the  sphere  of  the  church's  influence  widened  and  the 
demand  for  learning  increased,  schools  multiplied.  The 
monastic  schools,  at  first  designed  to  train  novitiates,  re- 
ceived also  lay  pupils.  Their  course  of  study  was  also 
enlarged  and  a  graded  system  introduced,  covering  a 
period  of  seven  years.  Charlemagne  opened  the  cloisters 
for  the  benefit  of  the  people  and  attempted  to  introduce 
a  system  of  compulsory  education — a  plan  which  failed 
of  fruition  for  lack  of  teachers.  Schools  were  established 
in  connection  with  the  cathedrals,  primarily  to  train  can- 
didates for  the  clergy,  but  open  also  to  lay  youth.  And 
there  were  guild  schools  and  chantry  schools,  in  charge  of 
priests  whose  primary  responsibility  was  that  of  a  chap- 
lain but  whose  spare  time  was  available  for  teaching. 

Between  the  eleventh  and  the  fifteenth  centuries  oc- 
curred the  series  of  movements  known  as  the  crusades. 
The  very  antithesis  of  Christianity  in  many  respects,  they 
nevertheless  exerted  a  tremendous  influence  upon  civiliza- 
tion. These  successive  waves  of  migration,  extending 
over  a  period  of  more  than  two  centuries,  brought  together 
the  peoples  of  Europe  in  new  acquaintanceship.  The 
rude  tribes  of  the  North  were  refined  by  association  with 
races  Whose  manners  were  superior  to  their  own.  Trade 
was  stimulated,  and  men's  minds  were  broadened  by  con- 
tact with  the  older  art  and  learning.     The  impulse  to 

36 


THE  PROTESTANT  INHERITANCE 

travel  was  quickened  by  the  discovery  of  the  mariner's 
compass.  This  created  a  demand  for  more  and  larger 
ships.  New  cities  sprang  into  prominence  as  centers  of 
wealth  and  of  influence.  About  the  middle  of  the  fifteenth 
century  Copernicus  published  his  great  work,  I)e  Revohi- 
tionibus  Orbinm,  which  lent  a  new  romance  to  voyages 
of  adventure  and  discovery.  In  1492  the  New  World  was 
discovered. 

This  broadening  of  horizon  gave  a  new  sense  of  power 
and  created  new  interests.  There  was  a  demand  for 
knowledge  and  for  books  which  the  invention  of  printing 
soon  enabled  men  to  satisfy.  Groups  of  students  con- 
gregated in  the  larger  centers,  attracted  by  the  personality 
of  great  scholars  like  Abelard.  Universities  sprang  up 
all  over  Europe.  Migratory  students  and  mendicant 
friars  carried  the  new  learning  into  remote  villages,  and 
discussion  developed  great  dialectical  skill.  Men  grew 
more  tolerant  and  became  skeptical  of  tradition  and 
restive  under  authority,  while  the  introduction  of  gun- 
powder placed  in  the  hands  of  the  humbler  elements  of 
society  the  means  for  the  overthrow  of  feudalism  and 
the  assertion  of  their  rights. 

Meanwhile  lines  of  cleavage  were  opening  between  ec- 
clesiastical and  state  authority,  between  ''profane"  and 
Christian  learning,  between  the  spirit  of  imperialism  and 
the  spirit  of  freedom,  between  elaborate  and  formal  wor- 
ship— which  was  often  found  in  association  with  the  most 
corrupt  morals — and  a  sincere  and  simple-hearted  piety. 

The  followers  of  Peter  Waldo,  expelled  from  Lyons  be- 
cause of  their  criticism  of  the  corrupt  clergy,  traveled 
through  southern  France  preaching  and  teaching,  distri- 
buting translations  of  the  Bible  as  they  went.  Scholars, 
like  Erasmus,  whose  fame  as  a  classical  scholar  was  un- 
precedented, clearly  recognized  the  need  of  a  spiritual 
revival  and  believed  that  this  could  be  brought  through 

37 


EELIGIOUS  EDUCATION  AND  DEMOCRACY 

instruction,  especially  in  the  Scriptures.  He  advocated 
a  return  to  the  Greek  and  Hebrew  and  published  the  first 
critical  edition  of  the  New  Testament.  He  found  fault 
with  the  clergy  for  inattention  to  their  duties,  interest 
in  secular  matters,  voluptuous  habits,  laziness,  ignorance, 
and  superstition.  Wycliffe  challenged  the  doctrines  of 
the  Catholic  Church  and  devoted  himself  to  translating 
the  Bible  into  the  vernacular.  In  Bohemia,  John  Huss 
attacked  the  church  upon  practical  as  well  as  doctrinal 
grounds,  for  which  he  finally  suffered  martyrdom.  The 
Brethren  of  the  Common  Life,  of  whom  Thomas  k  Kempis 
was  one  of  the  earliest  leaders,  carried  on  a  work  of  edu- 
cation among  the  poorer  classes,  living  a  simple  com- 
munistic life,  like  that  of  the  primitive  church.  Thus,  in 
the  midst  of  an  expanding  knowledge  there  was  a  grop- 
ing after  a  simpler  type  of  religious  faith  and  worship, 
a  more  immediate  approach  to  God,  a  more  intimate  ac- 
quaintance with  the  Scriptures,  a  more  genuine  life,  and 
a  truer  freedom. 

When  Martin  Luther  nailed  his  ninety-five  theses  upon 
the  church  door  at  Wittenberg  he  could  hardly  have  real- 
ized how  tremendous  would  be  the  upheaval  which  was  to 
follow  that  act.  Himself  an  Augustinian  monk,  intensely 
religious  and  weighed  down  by  a  deep  sense  of  guilt,  he 
had  given  himself  to  the  study  of  the  writings  of  Augus- 
tine and  came  to  the  conclusion  that  salvation  and  the 
assurance  of  forgiveness  were  to  be  obtained  only  through 
faith,  through  the  direct  approach  of  the  individual  to 
God.  This  repudiation  of  sacerdotalism  and  reassertion 
of  the  primitive  Christian  conception  of  individual  privi- 
lege and  responsibility  dn  religion  involved  not  only 
radical  readjustments  in  the  conduct  of  the  church;  it 
involved  also  a  system  of  popular  education,  to  enable 
every  man  intelligently  to  assume  and  faithfully  to  dis- 
charge  his   full   resj)onsibility.     Luther   perceived   this 

38 


THE  PROTESTANT  INHERITANCE 

necessity  and  often  touched  upon  the  subject  in  his  writ- 
ings. He  gave  himself  with  indefatigable  energy  to  the 
translation  of  the  Bible  into  the  common  speech,  in  order 
that  it  might  be  accessible  to  all.  The  publishing  of  this 
translation  and  of  controversial  literature  stimulated  an 
interest  in  reading  and  created  a  demand  for  schools. 
Luther  believed,  however,  that  the  scope  of  education 
should  be  broadened  to  include  the  classics,  Hebrew  and 
Greek,  and  also  historj',  mathematics,  physical  exercises, 
singing,  and  the  practical  arts. 

The  Reformation  movement  was  aimed  at  the  abolition 
of  ecclesiastical  authority.  Luther,  therefore,  advocated 
that  the  responsibility  for  popular  education  be  laid  upon 
the  state.  His  argument  is  based  upon  the  fact  that 
education  is  essential  to  the  i)ublic  welfare:  the  welfare 
of  the  state  "does  not  depend  alone  on  its  treasures,  its 
beautiful  buildings,  and  its  military  equipment,  but  upon 
its  having  many  polished,  learned,  intelligent,  honorable 
and  well-bred  citizens,  who,  when  they  have  become  all 
this,  may  then  get  wealth  and  put  it  to  good  use.  .  .  . 
The  world  has  need  of  educated  men  and  women,  to  the 
end  that  the  men  may  govern  the  country  properly,  and 
that  the  women  may  properly  bring  up  their  children, 
care  for  their  domestics,  and  direct  the  affairs  of  their 
households."  It  was  this  vital  concern  in  education  which 
justified  the  state  in  exerting  its  authority  to  compel  its 
children  to  attend  school.  "I  hold  it  to  be  incumbent  on 
those  in  authority  to  command  their  subjects  to  keep  their 
children  at  school.  If  they  have  the  right  to  command 
their  subjects,  the  able-bodied  among  them,  in  time  of  war, 
to  handle  musket  and  pike,  to  mount  the  walls,  or  to  do 
whatever  else  the  exigency  may  require,  with  how  much 
more  reason  ought  they  to  compel  the  people  to  keep  their 
children  at  school." 

Neither  was  Luther  blind  to  the  responsibility  of  the 

39 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

home  and  the  church  for  providing  religious  instruction. 
He  prepared  two  catechisms,  a  larger  and  a  smaller,  as 
helps  to  religious  teaching.  He  believed  that  parents  were 
responsible  for  the  training  of  their  children  in  habits  of 
reverence  and  respect  and  in  Christian  conduct.  He  felt 
that  teaching  ability  and  experience  should  also  be  a  pre- 
requisite to  the  holding  of  the  office  of  preacher  or  bishop. 
The  actual  working  out  of  his  plan  for  popular  educa- 
tion was  left  to  his  friend,  Melanchthon,  who  drew  up,  in 
1528,  the  "Saxony  School  Plan,"  the  first  step  toward  a 
school  system  under  control  of  the  state.  Melanchthon 
has  been  called  the  preceptor  of  Germany,  and  it  is  said 
at  his  death  there  was  scarcely  a  city  in  all  Germany 
which  had  not  modified  its  schools  according  to  his  direct 
advice,  and  scarcely  a  school  of  any  importance  which 
did  not  number  among  its  teachers  some  pupil  of  his. 
Like  his  master,  Melanchthon  labored  at  the  University  of 
Wittenberg,  which  was  founded  in  1502  as  the  first  uni- 
versity of  the  new  learning  and  became  the  center  of 
Protestantism.  Other  universities  in  Germany  threw  off 
all  allegiance  to  the  pope  and  became  disseminators  of 
Protestant  influence.  Marburg,  Konigsberg,  Jena,  Hel- 
stadt,  Dorpat,  were  all  added  during  the  century.  On  the 
other  hand,  seven  Roman  Catholic  universities  were 
founded  within  the  German  states  and  exerted  a  reaction- 
ary influence.  Thus  did  the  controversialists  of  the  Refor- 
mation period  seek  to  perpetuate  their  doctrines,  through 
the  teaching  of  the  schools  and  universities,  for  the  Jesuits 
had  already  undertaken  to  combat  the  influence  of  the 
Reformation  by  its  own  methods  and  had  established  large 
numbers  of  elementary  schools  for  the  propagation  of 
Roman  Catholic  doctrines.  Two  things,  however,  had  be- 
come firmly  impressed  upon  the  minds  of  men  by  Luther 
and  his  followers:  the  right  of  the  individual  to  free- 
dom in  religion,  and  the  right  of  every  child  to  education, 

40 


THE  PROTESTANT  INHERITANCE 

with  the  implication  that  the  responsibility  for  providing 
such  education  rests  with  the  state. 

Attention  has  been  called  to  the  two  convictions  estab- 
lished in  the  thinking  of  the  American  people :  first,  the 
children  of  the  nation  must  be  educated  by  tlie  nation ; 
and,  second,  this  education  must  proceed  in  such  manner 
as  not  to  interfere  with  freedom  in  religion.  These  two 
cardinal  principles  are  our  direct  inheritance  from  the 
Reformation.  Whatever  differences  are  apparent  between 
the  systems  of  popular  education  in  America  and  Ger- 
many today  may  be  attributed  in  part  to  the  divergent 
trend  in  the  development  of  democracy  and  of  religion  in 
the  United  States. 


41 


CHAPTER  V 

SOME  PROPHETS  OF  MODERN  DEMOCRACY  AND 
THE  NEW  EDUCATION 

Forces  were  released  by  the  Reformation  which  gave 
new  impulse  to  the  movement  for  democracy  and  changed 
radically  the  aim  and  methods  of  education.  The  inter- 
ests which  now  commanded  attention  were  all  liberating 
interests.  Scholasticism  was  deductive,  analytical,  logi- 
cal. Nevertheless,  it  cultivated  the  powers  of  memory, 
developed  skill  in  argument  and  accuracy  of  statement, 
and  awakened  an  appreciation  of  learning.  The  Renais- 
sance was  a  movement  toward  individualism,  emphasizing 
the  Greek  idea  of  culture  and  the  importance  of  knowl- 
edge as  a  means  to  freedom.  Men  everywhere  grew  restive 
against  authority  and  restraint.  In  the  north  of  Europe 
this  spirit,  finding  expression  in  the  exaltation  of  in- 
dividual judgment  and  the  defiance  of  the  authority  of 
the  church,  inaugurated  the  Reformation. 

Through  travel  and  the  observation  of  nature  the  field 
of  knowledge  broadened.  Kepler,  Galileo,  and  Harvey  all 
lived  in  the  latter  part  of  the  sixteenth  and  the  beginning 
of  the  seventeenth  centuries.  Newton  worked  out  the  law 
of  gravitation  soon  after.  At  about  the  same  time  Francis 
Bacon  was  urging  men  to  lay  aside  their  presupjjositions 
and  to  make  real  contributions  to  knowledge  by  the 
observation  of  facts  and  inductive  reasoning.  The  human 
mind  was  beginning  to  assert  itself,  and  those  in  authority 
were  thrown  upon  the  defensive. 

While  the  Catholics  and  Protestants  were  engaged  in 
the  Thirty  Years'  War,  Comenius,  a  Moravian,  banished 
from  his  native  country  by  the  Catholic  Austriaus,  was 

42 


PROPHETS  OF  DEMOCRACY  AND  EDUCATION 

quietly  elaborating  a  new  theory  of  education.  His  at- 
tempt at  au  encyclopedic  or<;;mizntion  of  all  knowledge 
in  The  Great  Didactic  stimulated  an  interest  in  re- 
search. ComeniuwS  sought  to  annex  to  religion  the  other 
recently  explored  fields  of  knowledge  and  to  utilize  them 
in  securing  the  mastery  of  natural  forces.  He  held  that 
"man  is  naturally  required:  (1)  to  be  acquainted  with 
all  things;  (2)  to  be  endowed  Avith  power  over  all  tilings 
and  over  himself;  (8)  to  refer  liimself  and  all  things  to 
God,  the  source  of  all."  Thus  the  aim  of  education  be- 
came, to  his  mind,  the  complete  development  of  man  as 
a  rational  creature;  and  he  argued  that  elementary  edu- 
cation should  therefore  be  made  universal  and  compul- 
sory. His  was  a  far  broader  conception  than  the  one  then 
generally  current,  that  education  was  necessary  in  order 
that  one  might  be  able  to  read  the  Bible.  The  center  of 
gravity  had  shifted  from  subject-matter  to  personality, 
while  religion  still  occupied  the  central  place  in  the  de- 
velopment of  the  person. 

Comenius  also  made  distinct  contribution  to  the  organi- 
zation of  education.  His  great  principle  was  that  of 
adaptation ;  education  should  be  adapted  at  each  stage  to 
the  age  and  capacities  of  the  child.  Not  only  was  it  the 
purpose  of  education  to  develop  personality,  but  four  dis- 
tinct stages  of  childhood  were  recognized  in  his  scheme: 
infancy,  childhood,  boyhood,  and  youth.  To  meet  the 
needs  of  different  ages  he  would  have  graded  textbooks, 
present  subjects  concretely,  use  objects  illustratively,  and 
would  have  the  pupils  memorize  only  what  had  been  ex- 
plained. Comenius  tried  to  economize  time  by  encourag- 
ing regularity  of  attendance,  the  setting  apart  of  the 
best  part  of  the  day  for  teaching,  and  the  substitution 
of  class  for  individual  instruction.  Gentleness  he  would 
substitute  for  force,  abolish  corporal  punishment,  and 
appeal  to  the  natural  interests  of  the  pupil.    The  theories 

43 


EELIGIOUS  EDUCATION  AND  DEMOCRACY 

of  Comenius  did  not  produce  any  great  immediate  change 
in  educational  practice,  although  his  textbooks  proved 
widely  popular. 

John  Locke  rendered  a  great  service  at  this  time  by 
applying  the  methods  of  observation  to  the  processes  of 
the  mind  and  thus  laying  a  basis  for  the  science  of  psy- 
chology. Believing  that  knowledge  is  derived  through  re- 
flection upon  experience,  and  that  the  elements  of  thought 
are  sensations  arising  from  contact  with  physical  forces 
or  stimuli,  he  argued  against  accepting  statements  at  face 
value,  merely  upon  authority.  This  principle  he  applied 
in  the  fields  of  government,  religion,  and  education.  The 
English  Eevolution  of  1G88  overthrew  in  England  the 
theory  of  the  divine  right  of  kings  and  established  a 
representative  Parliament.  Locke  justified  the  Eevolu- 
tion, and  at  that  time  of  bitter  sectarian  jealousies 
pleaded  for  a  more  liberal  spirit  in  religion. 

Locke's  theories  on  education  were  mainly  set  forth 
in  two  of  his  works,  Some  Thoughts  Concerning  Educa- 
tion, and  The  Conduct  of  the  Understanding.  Locke  con- 
ceived of  the  human  mind  as  a  blank  to  begin  with. 
Development  comes  through  discipline,  the  thwarting  of 
natural  instincts  and  tendencies,  and  the  building  up  of 
habits.  The  ideal,  "a.  sound  mind  in  a  sound  body,"  is 
to  be  attained  through  physical,  moral,  and  mental  disci- 
pline, which  are  to  secure  vigor  of  body,  virtue,  and 
knowledge.  While  he  laid  especial  emphasis  upon  the 
importance  of  virtue,  he  also  affirmed  that  religious  in- 
struction is  the  foundation  of  virtue.  He  made  a  clear 
distinction  between  instruction  and  education,  defining 
instruction  as  the  method  of  education.  Locke  considered 
learning  the  least  part  of  education.  The  purpose  of 
intellectual  education,  he  declared,  is  not  primarily  to 
acquire  knowledge,  but  to  train  the  mind  in  certain  habits. 
He  discerned  in  particular  subjects  of  study  characteristic 

U 


PROPHETS  OF  DEMOCRACY  AND  EDUCATION 

values.  Notwithstanding  his  conception  of  education  as 
discipline,  Locke  would  not  make  it  irksome.  He  be- 
lieved in  utilizing  (he  child's  natural  activities,  especially 
the  play  tendency,  and  would  have  study  a  sport  and 
recreation,  not  a  task.  According  to  Locke,  therefore, 
education  is  not  to  be  valued  primarily  as  a  means  of 
religious  propaganda,  nor  because  of  its  content — least 
of  all  for  its  inculcation  of  theological  doctrines — but 
because  of  the  disciplinary  nature  of  the  process  in  its 
effect  upon  the  moral  character  of  the  individual. 

During  the  eighteenth  century  religion  as  represented 
in  the  Konuin  (Catholic  Church  in  France  had  developed 
an  elaborate  ceremonial,  but  had  ceased  to  exert  a  strong 
influence  in  the  life  of  the  people.  Many  of  the  priesthood 
were  immersed  in  secular  affairs  and  led  lives  of  open 
immorality.  The  opposition  of  the  church  to  important 
discoveries  and  its  failure  to  keep  pace  with  the  develop- 
ment of  science  alienated  the  educated  classes  and  brought 
religion  into  contempt.  The  court  life  under  Louis  XIV 
had  become  formal  and  artificial.  The  centralized  govern- 
ment was  in  the  hands  of  an  absolute  king,  who  had  de- 
stroyed the  powers  of  the  nobles  and  reduced  them  to  a 
body  of  parasites  w'hose  actions  toward  each  other  were 
governed  by  an  elaborate  system  of  rules  of  etiquette. 
"The  dancing  master  was  the  most  important  factor  iu 
the  whole  educational  situation.  His  function  was  to 
make  little  children  into  young  ladies  and  gentlemen  as 
expeditiously  as  possible."^  It  was  a  kind  of  life  "in 
which  everything  that  was  spontaneous,  emotional, 
natural,  childlike,  was  eliminated  iu  favor  of  indifference, 
artificiality,  and  polite  formality."  These  ideals  prevailed, 
not  only  at  the  French  court,  but  also  in  the  life  of  the 
well-to-do,  in  the  middle  class,  and  even  among  artisans. 
They  were  widely  copied  in  all  parts  of  Europe,  especially 

•  Parker,  The  History  of  Modern  Elementary  Education  p.  170. 

45 


EELIGIOUS  EDUCATION  AND  DEMOCRACY 

in  Russia,  Germany,  England,  and,  to  a  certain  extent, 
were  affected  also  in  America. 

Tlie  reaction  against  this  extreme  formalism  came 
partly  through  the  movement  commonly  known  as  the 
Enlightenment,  of  which  Voltaire  was  a  brilliant  exponent. 
This  movement  was  opposed  to  all  forms  of  tyranny, 
superstition,  and  hypocrisy,  and  sought  to  secure  individ- 
ual freedom  through  the  emancipation  of  the  intellect. 
There  was  a  profound  belief  in  the  right  of  the  individual 
to  exercise  his  own  judgment,  unhampered  by  the  beliefs 
and  superstitions  of  the  church  and  the  traditions  of 
society.  An  overemphasis  upon  this  right,  however,  led 
to  social  anarchism,  atheism,  and  indiscriminate  attack 
upon  the  very  foundations  of  all  institutions  through 
which  authority  is  exercised.  Moreover,  the  leaders  of  the 
movement  were  selfish  and  contemptuous  of  the  lower 
classes,  whom  they  believed  incapable  of  being  educated, 
and  hence  not  amenable  to  reason.  It  was  believed  that 
society  might  be  brought  under  the  control  of  reason, 
through  the  culture  of  the  few.  Thus  the  movement 
tended  to  become  aristocratic,  substituting  a  new  aristoc- 
racy of  reason  for  the  older  one  of  family  and  official 
position. 

Against  the  dead  formalism  in  church  and  state,  on  the 
one  hand,  and  this  cold  rationalism  with  its  unconcern  for 
the  masses,  on  the  other,  Rousseau  hurled  his  passionate 
protest.  Born  in  Geneva  eight  years  after  the  death  of 
Locke,  indulged  in  childhood,  he  develoj»ed  into  a  weak, 
sentimental,  highly  emotional  nature,  utterly  undisci- 
plined and  with  strongly  vagabond  tendencies.  His 
character  has  been  described  as  "an  extraordinary  com- 
bination of  strength  and  weakness,  of  truth  and  falsity, 
of  that  which  is  attractive  with  that  which  is  repulsive."^ 
Nevertheless,  he  exerted  an  immediate  and  far-reaching 

'  Monroe,  A  Short  History  of  Education. . 

46 


PROPHETS  OF  DEMOCRACY  AND  EDUCATION 

influence,  due  in  part  to  bis  deep,  reverential  love  for 
nature  and  his  sincere  sympathy  with  tlie  common  people, 
but  also  to  his  ability  to  ilollje  Ins  ideas  in  forceful  and 
popular  language.  Assuming  that  "everything  is  good  as 
it  comes  from  the  liands  of  the  Autlior  of  nature,  but 
everything  degenerates  in  tlie  hands  of  man,"  Rousseau 
elaborated  his  doctrine  that  nature  is  to  be  studied  and 
followed.  He  would  have  society  get  back  to  nature  and 
live  the  simple  life. 

His  ideas  on  education,  set  forth  in  the  form  of  a 
romance  in  the  philosophical  essay,  Emile,  turned  the 
attention  toward  child-study.  While  his  contemporaries 
were  treating  little  children  like  miniature  men  and 
women,  Rousseau  asserted  the  right  of  the  child  to  be  un- 
derstood. He  argued  that  the  point  of  view  of  education 
should  be  determined  by  the  nature  of  tlie  child's  instincts 
and  capacities.  Nature  is  to  be  allowed  to  develop  a  pure 
character.  The  child  will  learn  from  experience  what 
things  are  wise  and  good,  and  will  learn  economy  through 
his  own  failures  or  successes.  Rousseau  distinguished 
four  distinct  periods  in  child  development;  from  birth  to 
five  years,  from  five  to  twelve,  from  twelve  to  fifteen,  and 
from  fifteen  to  twenty.  The  first  period  is  to  be  devoted 
to  physical  development  and  is  to  be  spent  in  the  open 
air,  free  of  all  restraint.  The  second  period  is  to  be  de- 
voted mainly  to  sense-training,  and  to  discovery  of  natural 
laws  through  experience.  During  the  next  three  years 
the  emphasis  is  to  be  upon  intellectual  training,  to  be 
carried  on  in  closest  contact  with  nature,  and  to  be 
limited  to  those  things  only  which  are  useful.  Rousseau 
recognized  the  significance  of  the  social  instincts  appear- 
ing in  adolescence  and  urged  that  at  fifteen  the  pupil 
be  placed  for  the  first  time  in  direct  contact  with  man, 
in  order  to  expand  the  horizon  of  his  interests  and  to 
develop  his  moral  and  religious  nature. 

47 


EELIGIOUS  EDUCATION  AND  DEMOCRACY 

In  spite  of  much  that  is  extravagant  and  contradictory, 
certain  things  stand  out  clearly  in  the  thinking  of  Rous- 
seau. There  is,  in  the  first  place,  a  certain  reverence  for 
the  personality  of  the  child;  the  teacher  is  to  come  to  the 
child  as  a  learner,  not  as  an  autocrat;  he  is  to  discover 
in  the  child  the  purpose  and  intent  of  nature  and  become 
a  fellow  worker  with  nature  in  accomplishing  that  pur- 
pose. The  teacher  must  discern  and  follow  the  order  of 
development  in  the  child,  must  provide  appropriate  activi- 
ties, must  utilize  curiosity  and  interest  as  motives,  must 
direct  the  powers  of  observation  and  reasoning,  and  con- 
nect these  processes  with  motor  activity.  The  attitude 
of  the  teacher  toward  the  child  throughout  is  that  of  a 
friend  and  a  guide.  The  child's  judgment  is  to  be  trained 
through  exercise  and  is  not  to  be  vitiated  or  perverted  by 
premature  memorizing  of  words  and  symbols.  He  is  to 
be  taught  scientific  investigation  at  first  hand  and  en- 
couraged to  self-expression  through  drawings.  Rousseau 
believed  religion  to  be  an  affair  of  the  inner  life,  expressed 
in  inward  worship  and  in  love  to  fellow  man,  but  the 
theological  aspects  of  religion  he  regarded  as  unsuited  to 
children. 

Among  those  who  came  under  the  spell  of  Rousseau  was 
the  Swiss  reformer,  Pestalozzi.  Living  at  a  time  (1746- 
1826)  when  revolution  was  the  frequent  remedy  for  social 
ill,  Pestalozzi  was  profoundly  convinced  that  social  and 
political  reforms  were  to  be  brought  about  by  education — 
not  the  current  education,  but  an  education  new  in  pur- 
pose, based  upon  new  principles,  conducted  in  a  new 
spirit  and  according  to  new  methods.  It  was  he  who  first 
compelled  the  public  to  appreciate  the  position  that  edu- 
cation is  to  be  considered  from  the  point  of  view  of  the 
developing  mind  of  the  child,  and  that  the  true  basis  for 
education  must  be  experimentation  rather  than  tradition. 
Many  of  his  own  ideas  and  suggestions  are  the  result  of 

48 


PROPHETS  OF  DEMOCRACY  AND  EDUCATION 

experimentation.  Probably  Monroe^  is  right  in  thinking 
that  this  is  the  reason  wliy  "this  man  who  did  not  begin 
to  teach  until  fifty  years  of  age,  and  who,  from  a  prac- 
tical point  of  view,  failed  in  every  enterprise  he  undertook 
in  his  long  life,  after  all  has  had  more  influence  than 
any  other  one  person  in  the  educational  progress  of  tbe 
nineteenth  century." 

Pestalozzi's  warm  human  sympathy'  and  deei)ly  religious 
spirit  pervade  his  statements  regarding  the  work  of  the 
teacher : 

In  the  newborn  child  are  hidden  those  faculties  which  are  to 
unfold  during  life.  The  individual  and  separate  organs  of  his 
being  form  themselves  gradually  into  unison,  and  build  up  hu- 
manity In  the  image  of  God.  The  education  of  man  is  a  purely 
moral  result.  It  is  not  the  educator  who  puts  new  powers  and 
faculties  into  man  and  imparts  to  him  breath  and  life.  He  only 
takes  care  that  no  untoward  influence  shall  disturb  nature's 
march  of  development.  The  moral,  intellectual,  and  practical 
powers  of  man  must  be  nurtured  within  himself  and  not  from 
artificial  substitutes.  Thus,  faith  must  be  cultivated  by  our  own 
act  of  believing,  not  by  reasoning  about  faith;  love,  by  our  own 
act  of  loving,  not  by  fine  words  about  love;  thought,  by  our  own 
act  of  thinking,  not  by  merely  appropriating  the  thoughts  of 
other  men;  and  knowledge,  by  our  own  investigation,  not  by  end- 
less talk  about  the  result  of  art  and  science. 

Pestalozzi  felt  that  he  had  in  the  new  education  a  means 
of  elevating  the  common  people  out  of  their  ignorance, 
squalor,  and  misery  into  the  full  enjoyment  of  their 
privileges,  the  full  exercise  of  their  powers — a  status  to 
which  all  should  rightfully  attain.  He  believed  that  it 
was  the  business  of  true  education  to  develop  the  elements 
of  power  which  God  had  implanted  in  each  individual  by 
furnishing,  in  carefully  selected  and  appropriate  order, 
the  elements  of  experience  needed  for  their  natural  exer- 
cise. 


*  A  Short  History  of  Education. 

49 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

This  idea  of  education  as  organic  development  led  to 
the  more  careful  analysis  of  subject-matter  and  to  the  en- 
deavor  to  present  first  the  more  simple  elements,  proceed- 
ing inductively  toward  a  mastery  of  the  more  complex. 
It  brought  a  new  spirit  into  education,  for  Pestalozzi 
conceived  of  the  schoolroom  as  a  transformed  home, 
similar  to  that  in  its  relationships  and  purpose,  and  per- 
vaded by  an  atmosphere  of  sympathy.  And  it  gave  new 
promise  to  the  movement  for  universal  education  as  a 
means  of  uplifting  society  and  promoting  human  welfare. 

Pestalozzi,  however,  lacked  the  ability  to  formulate  a 
clear  and  logical  philosophical  basis  for  his  ideas. 
Herbart  succeeded  to  this  task,  and  found  that  basis  in 
a  unified  mental  life  and  development.  Agreeing  with 
Locke  in  making  virtue  the  chief  end  in  education,  he 
believed  that  this  end  will  best  be  realized  by  keeping 
in  mind  the  Greek  ideal  of  a  liberal  education  as  a  many- 
sided  development.  This  he  set  forth  in  his  doctrine  of 
interest,  which,  according  to  Herbart,  denotes  that  kind 
of  mental  activity  which  it  is  the  business  of  instruction 
to  arouse,  and  which  becomes  a  permanent  result  of 
education. 

Interest  means  self-activity.  The  demand  for  many-sided 
interest  is,  therefore,  a  demand  for  many-sided  activity.  But  not 
all  self-activity,  only  the  right  degree  of  the  right  kind,  is  desir- 
able; else  lively  children  might  very  well  be  left  to  themselves. 
There  would  be  no  need  of  educating  or  even  governing  them.  It 
is  the  purpose  of  instruction  to  give  right  direction  to  their 
thoughts  and  impulses,  to  incline  these  toward  the  morally  good 
and  true.  Children  are  thus  In  a  measure  passive.  But  this  pas- 
sivity should  by  no  means  involve  a  suppression  of  self-activity. 
It  should,  on  the  contrary,  imply  a  stimulation  of  all  that  is  best 
in  the  child.^ 

This  theory  of  interest  led,  first,  to  an  analysis  of  sub- 


» Herbart,   Outlines  of  Educational  Doctrine.     See  Parker,   Modern  Elementary 
Education,  p.  389. 

60 


PROPHETS  OF  DEMOCRACY  AND  EDUCATION 

ject-matter  and  to  its  classification  in  terms  of  interests. 
As  a  consequence,  Herbart  restored  to  the  curriculum 
historical  and  language  studies,  which  Rousseau  and 
I'estalozzi  would  displace  with  science.  Again,  Herbart 
developed  more  fully  the  i)rinciples  of  method  in  teach- 
ing, eni]>hasizing  especially  the  use  of  interest  as  a  means 
of  gaining  and  holding  attention,  the  necessity  of  adapt- 
ing instruction  to  the  i)upil\s  past  experience  and  present 
frame  of  mind,  the  methodical  treatment  of  facts  in  the 
presentation  of  the  subject-matter  of  instruction,  and  the 
interrelating  of  subjects  in  .such  a  way  as  to  influence  the 
pupil's  behavior.  Thus  he  gave  precision  and  definiteness 
to  Pestalozzi's  idea  of  education  as  a  means  of  securing 
a  better  type  of  conduct,  although  he  lacked  the  emotional 
qualities  and  intense  human  sympathy  which  gave  to 
the  work  of  Pestalozzi  such  a  strong  social  appeal. 

It  was  Friedrich  Froebel,  a  contemporary  of  Herbart 
and  an  enthusiastic  follower  of  Pestalozzi,  following  in 
the  footsteps  of  Rousseau,  who  organized  his  school  train- 
ing around  a  series  of  activities,  though  he  differed  from 
Kousseau  in  making  these  social  from  the  beginning.  Of 
a  deeply  mystical,  religious  nature,  he  held  that  "in  all 
things  there  lives  and  reigns  an  eternal  law"  and  that 
"this  all-controlling  law  is  nece.ssarily  based  on  an  all- 
pervading,  energetic,  living,  self-conscious,  and  hence 
eternal  unity.  .  .  .  This  unity  is  God.  All  things  have 
come  from  this  divine  unity,  God.  ...  In  all  things 
there  lives  and  reigns  the  divine  unity,  God.  .  .  .  The 
divine  influence  that  lives  in  each  thing  is  the  essence  of 
each  thing."^ 

To  Froebel,  everything  in  nature  was  an  expression  of 
this  unity,  and  all  objects  symbolic  of  the  Deity.  His 
love  for  nature  and  his  interest  in  the  analogies  between 


>  Friedrich  Froebel,  The  Education  of  Man.     See  Parker,  Modern  ElemenUry 
Education,  p.  433. 

51 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

physical  and  spiritual  phenomena  led  him  to  make  large 
use  of  symbols  in  his  teaching.  His  life  was  devoted  to 
the  teaching  of  very  small  children,  for  whom  he  founded 
the  kindergarten,  based  upon  the  child's  instinctive  love 
of  play,  and  seeking  through  the  guidance  of  the  play 
instinct  to  develop  in  the  child  the  ability  to  construct, 
to  invent,  to  speak,  and  to  be  thoughtful  for  others.  In 
the  work  of  Froebel  the  vision  of  Rousseau  and  of  Pesta- 
lozzi  was  realized.  In  his  hands  the  schoolroom  became 
a  home,  pervaded  by  an  atmosphere  of  gentleness  and 
love,  a  place  not  of  harsh  repression  but  of  joyous  activity, 
spontaneity,  and  continual  discovery.  Here  teachers  are 
not  taskmasters  but  companions  and  friends,  and  all  alike 
are  children  of  God,  reverently  seeking  a  deeper  knowl- 
edge of  him  and  his  ways  in  all  his  works  and  striving 
to  express  his  will  toward  one  another. 

All  these  men  were  prophets,  catching  visions  of  a  new 
day,  in  which  the  individual  should  not  only  be  free  to 
develop  and  express  his  personality,  to  find  and  to  wor- 
ship God  in  his  own  way,  but  should  also  find  himself 
surrounded  and  supported  by  his  fellow  men,  helping  him 
to  appreciate  and  appropriate  all  the  heritage  of  thought 
and  learning  and  idealism  from  the  past  and  uniting  with 
him  in  the  discovery  of  still  other  truth  with  which  to 
enrich  life  in  the  future.  The  Great  Didactic  of  Comenius, 
Locke's  theory  of  discipline  and  virtue,  Voltaire's  exalta- 
tion of  the  reason,  Rousseau's  cry  "Back  to  nature," 
Pestalozzi's  faith  in  the  educability  of  the  common  people, 
Herbart's  doctrine  of  interest,  and  Froebel's  discovery  of 
the  value  of  play — all  these  were  way  marks  of  progress 
toward  a  real  democracy  in  which  the  state  should  stand 
as  the  expression  of  a  common  sense  of  responsibility 
while  education  became  synonymous  with  opportunity, 
with  the  Christian  Church  as  an  inspiring  force  behind 
them  both.    It  was  not  until  the  nineteenth  century,  how- 

62 


PROPHETS  OF  DEMOCRACY  AND  EDUCATION 

ever,  that  their  dreams  began  to  take  shape  in  carefully 
constructed  systems  of  education  on  a  national  scale. 
The  way  needed  to  be  prepared  through  revolution  and 
the  overthrow  of  feudalism  and  absolutism  for  modern 
democracy  and  the  new  education.  The  English  Revolu- 
tion in  1088,  the  American  Revolution  in  1776,  the  French 
Revolution  in  1789,  are  all  milestones  in  this  progress. 
Some  of  the  characteristic  forms  of  educational  organiza- 
tion as  created  by  modern  democracy,  especially  as  they 
reveal  those  tendencies  which  concern  religion  and  the 
relation  of  the  church  to  education,  may  now  invite  our 
attention. 


53 


CHAPTER   VI 
TYPICAL  SYSTEMS  OF  STATE  EDUCATION 

1.    Germany 

In  view  of  the  efforts  of  Luther  and  Melanchthon  to  pro- 
mote popular  education  under  the  auspices  of  the  state, 
it  is  not  strange  that  Germany  was,  in  fact,  the  first 
country  to  establish  a  state  system  of  compulsory  educa- 
tion. In  the  early  part  of  the  eighteenth  century,  though 
the  energies  of  the  nation  were  depleted  by  war,  Frederick 
William  I,  by  his  own  personal  efforts,  secured  the  estab- 
lishment of  over  a  thousand  elementary  schools  in  rural 
districts,  and  in  1717  passed  a  decree  making  attendance 
compulsory  wherever  schools  existed. 

These  policies  were  continued  during  the  reign  of  his 
son,  Frederick  the  Great,  under  whom  religious  toleration 
and  freedom  of  thought  and  speech  were  promoted. 
Actively  interested  in  the  advancement  of  science,  he  sur- 
rounded himself  with  the  foremost  scientists  of  Europe, 
among  whom  Voltaire  was  a  brilliant  example.  Eous- 
seau's  influence  also  was  felt  in  Germany  through  such 
educators  as  Basedow  and  Salzmann.  In  1763  he  issued  the 
General  Code  of  Eegulations  for  Rural  Schools,  from 
which  it  is  customary  to  date  the  Prussian  elementary 
school  system.  This  code  required  the  attendance  of  all 
children  between  the  ages  of  five  and  thirteen  or  fourteen, 
prescribed  the  course  of  instruction,  including  the  princi- 
ples of  Christianity,  reading,  and  writing,  made  provision 
for  examinations  and  the  orderly  withdrawal  from  school, 
specified  the  hours  of  the  school  session,  tuition  fees, 
qualifications  for  teachers  and  officers  of  inspection.    The 

54 


TYPICAL  SYSTEMS  OF  STATE  EDUCATION 

execution  of  the  law,  however,  was  still  left  with  the 
representatives  of  the  church. 

Shortly  after  the  death  of  Frederick  the  Great  in  1787, 
the  control  of  the  schools  was  transferred  from  the  church 
to  a  national  Council  of  Education.  The  policy  of  state 
control  became  still  more  explicit  in  the  Fundamental 
Legal  Code  of  Prussia,  adopted  in  1794,  in  which  a  chapter 
was  devoted  to  education.  By  this  code  all  public  schools 
and  educational  institutions  were  brought  under  the 
supervision  of  the  state  and  made  subject  to  its  inspection, 
and  such  institutions  might  not  thereafter  be  founded 
except  with  the  knowledge  and  consent  of  the  state.  At- 
tendance was  made  compulsory,  and  school  support  be- 
came a  matter  of  general  contribution.  Religious  instruc- 
tion was  provided,  but  children  were  not  to  be  compelled 
to  receive  such  instruction  against  the  will  of  their 
parents.  It  was  recognized  that  Lutherans  and  Roman 
Catholics  have  equal  rights,  but  no  religious  obstacle  was 
interposed  against  school  attendance.  The  principles  set 
forth  in  the  Legal  Code  have  become  constant  and  charac- 
teristic features  of  the  German  school  system :  state  con- 
trol, popular  support,  compulsory  attendance,  with  reli- 
gion as  an  integral  part  of  the  curriculum,  yet  with  due 
regard  for  religious  freedom. 

After  the  defeat  of  Prussia  in  the  battle  of  Jena  in  1806, 
it  became  evident  that  a  complete  social  reorganization 
was  necessary.  Accordingly,  by  royal  decree,  the  feudal 
aristocracy  lost  its  social  and  legal  prerogatives,  and 
reforms  were  introduced  securing  to  every  individual  the 
full  degree  of  prosperity  which  he  was  capable  of  attain- 
ing. A  new  system  of  compulsory  military  service  was 
established,  with  promotions  based  on  merit,  and  every 
effort  made  to  promote  industry  and  commerce.  Under 
these  measures  wealth  rapidly  increased,  the  efficiency  of 
the  army  was  so  greatly  improved  that  within  a  few  years 

55 


KELIGIOUS  EDUCATION  AND  DEMOCRACY 

Germany  was  able  to  render  snbstantial  assistance  in  the 
final  overthrow  of  Napoleon,  and  the  spirit  of  the  people 
rose  correspondingly.  The  middle  classes  became  more 
and  more  influential.  In  1848  constitutional  government 
was  established  for  the  empire  and  parliamentary  repre- 
sentation was  granted  to  the  people.  During  the  latter 
half  of  the  nineteenth  century  the  extraordinary  indus- 
trial development  of  Germany  has  been  accompanied  by 
a  growth  of  democratic  feeling  which  has  found  expres- 
sion through  the  social  democratic  party.  During  this 
time  also  there  has  been  a  steady  development  of  national 
sentiment  and  self-consciousness,  more  intense,  perhaps, 
than  in  the  other  countries  of  Europe.  This  nationalism 
has  been  evident  in  the  increase  of  militarism,  in  the 
repudiation  of  foreign  influences  in  language  and  general 
culture,  and  in  the  movement  for  national  eflflciency.  These 
are  the  outward  signs  of  a  deep-seated  conviction  that 
Germany  has  been  intrusted  with  a  precious  heritage  of 
learning  and  ideals,  and  that  the  state  is  the  institution 
through  which  these  are  to  be  safeguarded,  transmitted, 
and  advanced.  In  the  eyes  of  the  German  people  the 
strongly  paternalistic  and  autocratic  attitude  of  the  gov- 
ernment was  considered  to  be  justified,  on  the  ground  that 
the  government  is  the  agency  responsible  for  securing  the 
highest  eflSciency  of  all  the  people,  for  preserving  to  them 
their  dearest  possessions,  and  for  protecting  against 
exploitations  the  socially  inferior,  the  weak,  and  the  dis- 
abled. Thus  Germany,  although  maintaining  a  mon- 
archical form  of  government,  might  perhaps  be  said  to 
possess  the  spirit  of  democracy  in  the  sense  in  which 
Dewey  defines  democracy,  as  primarily  "a  mode  of  asso- 
ciated living,  of  conjoint  communicated  experience"  where 
the  individuals  of  the  nation  consciously  and  intelligently 
participate  in  a  great  common  interest.  It  is  a  democracy, 
however,  which  differs  from  the  American  type  of  democ- 

56 


TYPICAL  SYSTEMS  OF  STATE  EDUCATION 

racy  in  being  of  the  socialistic,  rather  than  the  iudivid- 
iialistic  type. 

Out  of  this  spirit  of  nationalism,  this  "participation  in 
a  common  interest,"  this  regard  for  German  Kultur, 
sprang  the  motive  for  popular  education,  the  idea  being 
that  the  state,  as  the  external  organization  of  the  national 
life,  should  provide  all  members  of  the  nation  with  the 
facilities  for  their  moral  and  intellectual  training.  Paul- 
sen distinguishes  three  periods  in  the  history  of  German 
education  during  the  nineteenth  century.  The  first,  an 
era  of  organization  lasting  for  a  generation,  during  which 
the  system  was  perfected  from  the  university  down  to 
the  primary  schools.  This  was  followed  by  a  period  of 
stagnation  coincident  with  the  years  of  reaction  and 
political  revolution  about  the  middle  of  the  century.  The 
last  period  has  witnessed  a  restoration  of  confidence  be- 
tween government  and  people  and  a  renewed  enthusiasm 
for  education,  "every  increase  of  the  intellectual  and 
moral  powers  of  the  individual  being  regarded  as  a  gain 
to  the  whole  community." 

The  German  system  of  education  comprises  three  types 
of  school:  the  Volkschule,  extending  through  the  twelfth 
or  thirteenth  year;  the  secondary  school,  or  Gymnasium, 
covering  about  nine  years;  and  the  university,  with  its 
varied  opportunity  for  graduate  and  professional  work. 
Prior  to  1G4S  the  primary  school  was  an  adjunct  of  the 
church;  between  that  date  and  1800  it  was  still  largely 
under  the  direction  of  the  church,  though  the  state  exer- 
cised its  authority  in  the  matter  of  attendance  and  gradu- 
ally extended  its  scope  of  influence.  Since  1800  the  de- 
velopment has  been  marked  and  rapid.  The  Gymnasium 
also  is  a  product  of  the  nineteenth  century,  and  the  uni- 
versities have  assumed  their  present  character  during 
the  same  period. 

In  the  years  of  depression  following  the  Prussian  defeat 

57 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

at  Jena  in  1807,  the  philosopher  Fichte  attempted  to  in- 
spire the  people  to  a  new  patriotism,  declaring  that  the 
hope  of  the  nation  lay  in  the  establishment  of  popular 
education  according  to  the  methods  of  Pestalozzi,  whom 
he  had  learned  to  know  and  admire  in  Zurich.  As  a  result 
the  government  sent  seventeen  teachers  to  be  trained  in 
the  school  of  the  great  Swiss  educator.  Paulsen  attributes 
to  Pestalozzi  the  determining  of  the  aim  of  the  elementary 
school,  "the  raising  of  each  human  being  to  the  level  of 
a  free  personality,  intellectually  as  well  as  morally  in- 
dependent," and  the  finding  of  a  way  to  attain  this  free- 
dom, namely,  through  the  exercise  of  the  individual's 
natural  powers.  The  departure  from  mechanical  methods 
of  memorizing  and  repetition,  and  the  substitution  of 
methods  designed  to  awaken  and  stimulate  the  mental 
powers  and  provide  opportunity  for  their  exercise,  par- 
ticularly the  exercise  of  judgment  and  choice,  was  directly 
in  line  with  Pestalozzi's  doctrine.  It  was  this  develop- 
ment of  a  sense  of  freedom  in  choice,  and  of  responsibility 
as  constituting  the  essence  of  independence,  which  was 
the  chief  concern  of  the  German  people  in  the  days  fol- 
lowing the  French  Revolution,  as  it  was  the  main  purpose 
of  Pestalozzi  to  rouse  the  masses  from  their  indolence  and 
servility  into  free,  self-respecting  citizens. 

The  influence  of  Herbart  is  evident  in  the  later  develop- 
ment of  the  schools,  particularly  in  the  selection  and 
arrangement  of  studies  in  the  curriculum  and  in  the 
methods  of  treatment  and  presentation.  At  first  the  work 
of  the  schools  had  been  mainly  confined  to  a  study  of  the 
Bible,  the  memorization  of  hymns  and  Scripture  passages, 
and  the  learning  of  the  catechism.  To  this  end  reading 
and  writing  were  taught.  Arithmetic,  grammar,  and 
geography  followed.  A  new  interest  in  historical  studies 
and  in  nature-study  began  to  develop  early  in  the  nine- 
teenth century.    After  the  death  of  Herbart  a  movement 

5S 


TYPICAL  SYSTEMS  OF  STATE  EDUCATION 

began  which  was  designed  to  apply  his  theories  more 
thoroughly  to  the  work  of  the  primary  schools.  The 
studies  were  classified  as  to  their  character-making  value 
for  different  ages,  their  appeal  to  the  interests  of  children 
and  adaptability  to  their  experience,  and  the  sequence  of 
studies  was  determined  upon  the  basis  of  their  relation 
to  each  other  in  the  process  of  learning.  The  plan  of  a 
course  in  biblical  history,  parallel  to  the  course  in  Ger- 
man history,  as  worked  out  in  the  practice  school  at 
Jena,  will  illustrate  this  tendency.  The  course  began  in 
the  third  year  and  proceeded  as  follows: 


Sacred  History 

German  History 

3d 

yr. 

Patriarchs  and  Moses. 

Legends  of  Thuringia. 

4th 

yr. 

Judges  and  Kings. 

Niebelungen  Tales. 

5th 

yr. 

Life  of  Christ. 

Charlemagne,  etc. 

6th 

yr. 

Life  of  Christ. 

Middle  Ages. 

7th 

yr. 

Apostle  Paul. 

Reformation. 

8th 

yr. 

Luther,  Catechism. 

Frederick    the    Great,    Napole- 
onic Wars,  etc. 

A  comparison  of  these  two  courses  indicates  also  the 
progress  in  content  from  the  more  concrete,  simple,  ex- 
ternal, and  physical  to  the  more  abstract,  complex,  and 
spiritual,  and  in  form  from  the  more  vivid,  dramatic 
story  to  the  more  reflective  and  argumentative  style. 

The  Gymnasium  reflects  in  its  very  name  the  interest  in 
classical  studies  which  prevailed  in  the  sixteenth  century 
and  afterward.  The  main  subjects  at  first  were  Latin, 
Greek,  and  Hebrew.  As  greater  emphasis  began  to  be 
placed  upon  the  vernacular,  German  and  French  were 
added.  Mathematics,  natural  science,  history,  and  geogra- 
phy came  soon  after.  During  the  nineteenth  century  a 
new  curriculum  was  drawn  up,  in  which  four  principal 
subjects,  Latin,  Greek,  German,  and  mathematics,  were 
assigned  places  of  equal  honor. 

The  attempt  to  provide  for  all  types  of  student  led  to 

59 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

an  overcrowding  of  the  curriculum,  and  there  soon  arose 
another  type  of  school  devoted  to  the  requirements  of 
modern  life,  with  instruction  in  modern  languages, 
natural  science,  and  history.  This  institution  was  called 
the  Realschule,  and  agitation  commenced  for  recognition 
upon  the  same  basis  with  the  Gymnasia.  A  third  type  of 
school  also  developed,  known  as  the  Oher-Realschule, 
which  developed  out  of  an  earlier  trade-school  and  offered 
a  course  without  Latin.  Since  1900  the  instruction  pro- 
vided by  each  of  these  three  types  has  been  regarded  as 
of  equal  value,  it  being  stipulated,  however,  that  each 
shall  provide  a  nine  years'  course,  and  the  right  being 
accorded  to  the  different  faculties  in  the  universities  to 
specify  which  type  of  school  shall  be  recognized  as  fur- 
nishing the  proper  basis  for  a  particular  profession.  As 
a  further  illustration  of  this  principle  of  supplying  differ- 
ing types  of  school  to  suit  varying  needs,  and  as  a  result 
of  the  movement  toward  the  elevation  of  womanhood, 
there  has  arisen  a  similar  school  for  girls,  the  Hoehere 
Maedchen-schule,  offering  a  ten  years'  course. 

In  all  these  schools,  both  primary  and  secondary,  reli- 
gious instruction  occupies  an  essential  place.  In  the 
program  of  the  secondary  schools  announced  in  1824  the 
Minister  of  Education  includes  the  following  note :  "Espe- 
cially must  the  teacher  of  religious  instruction  not  lose 
sight  of  the  fact  that  he  is,  in  behalf  of  the  state,  to 
educate  his  pupils  to  become  true  Christians ;  not  to  teach 
a  kind  of  ethereal  morality  robbed  of  all  deep  signifi- 
cance, but  he  must  develop  a  God-fearing  moral  sentiment, 
which  rests  upon  faith  in  Jesus  Christ  and  on  the  well- 
founded  knowledge  of  the  truths  of  the  Christian  re- 
demption." The  same  requirement  appears  in  school 
schedules  as  recently  as  1903  and  1907,  it  being  distinctly 
stated  that  religion  is  an  indispensible  element  in  the 
character  and  training  of  every  citizen,  and  that  instruc- 

60 


TYPICAL  SYSTEMS  OF  STATE  EDUCATION 

tion  in  the  Word  of  God  is  essential  to  a  symmetrical 
development.  It  is  furtlier  suggested  that  such  instruc- 
tion is  to  manifest  itself  by  confession,  by  an  active  inter- 
est in  the  life  of  the  church,  and  by  exerting  a  wholesome 
influence  upon  society. 

While  the  Scriptures  are  declared  to  be  the  center  of 
instruction,  it  is  stipulated  that  Bible  stories  shall  be 
taught  in  the  lower  grades,  and  the  memorizing  of  texts, 
hymns,  and  of  the  catechism  shall  be  grouped  about  these. 
In  the  middle  classes  stress  is  laid  upon  history,  biogra- 
phy, and  ethical  teaching.  The  New  Testament  and 
church  history  are  the  principal  subjects  in  the  higher 
grades.  As  a  result  of  this  instruction  the  pupil  becomes 
familiar  with  the  leading  events,  persons,  and  teachings 
of  the  Bible,  and  gains  an  idea  of  the  church,  its  history, 
and  the  great  leaders  who  played  an  important  part  in  its 
development.  Again,  he  becomes  acquainted  with  a  wide 
range  of  literature  of  the  finest  type,  committing  to 
memory  its  choicest  passages  and  appropriating  its  lofty 
ideals.^ 

In  Germany,  as  in  America,  religious  freedom  is  a  funda- 
mental principle.  This  is  provided  for  in  Germany  by 
permitting  the  religious  instruction  to  be  given  by 
teachers  of  different  faiths,  Protestant,  Roman  Catholic, 
or  Jewish,  to  suit  the  preference  of  the  parent.  The 
teacher  must,  however,  in  each  case  satisfy  the  state, 
through  examination,  of  his  scholarly  and  teaching  ability 
and  of  his  special  knowledge  of  the  history  and  teachings 
of  Christianity.  The  ecclesiastical  authorities  concur 
with  the  state  authorities  in  the  appointment  of  the 
teachers  of  religion,  and  representatives  of  the  church 
have  the  right  to  inspect  the  instruction  and  make  recom- 
mendations to  the  oflScial  provincial  board. 

This  plan  of  providing  religious  instruction  in  state 

'  For  Curriculum,  see  Part  II,  p.  153. 

61 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

schools  is  not  altogether  satisfactory,  even  to  the  Germans 
themselves.  While  there  has  been  a  remarkable  develop- 
ment of  the  curriculum  and  a  thoroughgoing  application 
of  scientific  method  to  the  other  subjects  studied,  in  the 
case  of  the  Bible  and  religious  instruction  the  charge 
is  made  that  traditional  methods  have  been  adhered 
to  and  traditional  interpretations  insisted  upon  which 
are  out  of  harmony  with  views  held  and  taught  in  the 
other  parts  of  the  curriculum.  This  results  sometimes 
in  a  perfunctory  attitude  on  the  part  of  the  teacher,  or 
in  serious  perplexity  on  the  part  of  the  pupil.  Further- 
more, the  insistence  upon  memoriter  and  catechetical 
methods  often  obscures  the  meaning  and  beauty  of  the 
material  studied.  The  tendency  is  to  make  the  teaching 
formal  and  doctrinal  rather  than  fresh  and  concrete  and 
vital.  Interest  is  dulled  by  too  frequent  review  of  the 
same  period  of  history  and  by  too  minute  division  of  the 
instruction  into  subordinate  parts.  And  while  the  great 
aim  of  education,  as  conceived  by  the  state,  consists  in 
the  development  of  the  character  and  personality  of  the 
individual,  the  aim  of  religious  instruction,  as  disclosed 
in  the  methods  in  use,  seems  to  be  to  convey  a  certain 
amount  of  Bible  knowledge  and  secure  assent  to  abstract 
statements  of  doctrine.  Thus,  it  is  argued,  the  religious 
instruction  as  given  at  present  tends  toward  artificiality 
and  insincerity  and  religious  indifference. 

At  the  same  time  sentiment  does  not  yet  favor  taking 
religious  instruction  out  of  the  schools.  The  conviction 
is  strong  that  the  splendid  literature  in  the  Bible  and  the 
lofty  ideals  of  Christianity  are  a  part  of  the  birthright 
of  every  individual.  There  is  a  tendency,  however,  toward 
a  clearer  definition  of  the  real  function  of  church  and 
state  in  the  nurture  of  the  religious  life.  On  the  part  of 
the  school  it  is  urged  that  more  care  be  taken  to  secure 
as  instructors  persons  who  have  character  and  person- 

62 


TYPICAL  SYSTEMS  OF  STATE  EDUCATION 

ality  and  enthusiasm  for  relig:ion,  and  that  the  instruc- 
tor be  left  free  to  develop  his  instruction  in  harmony  with 
his  own  convictions  and  ideas.  On  the  i)art  of  the  church, 
it  is  seen  to  be  embarrassing  for  the  church  to  require 
instructors  to  present  church  doctrines.  This  use  of  the 
authority  of  the  state  by  the  church  to  secure  its  own 
ends  is  held  to  be  pernicious.  But  it  is  proposed  that 
the  more  formal  and  dogmatic  material  be  given  over  to 
the  church  to  handle  in  its  own  way,  and  to  hold  the 
church  responsible  for  the  development  of  the  pupil's 
personal  religious  life. 

Education  in  Germany  during  the  last  century  has  be- 
come thoroughly  democratized.  The  influence  of  the  uni- 
versities has  been  wholly  in  this  direction.  Probably 
there  is  no  country  in  the  world  where  intellectual  free- 
dom is  more  highly  prized  and  less  interfered  with  than 
it  is  in  Germany,  especially  in  university  circles.  Uni- 
versity students  and  professors  are  not  only  permitted 
but  expected,  to  hold  diverse  and  often  conflicting  views, 
the  only  condition  being  that  the  holder  shall  be  ready  at 
all  times  to  defend  his  views  in  forceful  and  logical  argu- 
ment. In  the  search  for  truth  no  criterion  is  imposed 
other  than  the  human  reason,  and  since  the  founding  of 
the  University  of  Berlin  in  1810  the  ideal  of  all  German 
universities  has  been  to  provide  a  place  and  facilities  for 
free  investigation  into  all  fields  of  knowledge. 

The  church,  on  the  other  hand,  is  still  more  or  less  auto- 
cratic in  Germany ;  the  Roman  Catholic  Church,  on  prin- 
ciple. The  various  branches  of  the  Lutheran  Church, 
which  avowedly  owe  their  origin  to  the  protest  against 
autocracy  in  religion,  are  nevertheless  themselves  largely 
bound  by  tradition.  While  there  is  freedom  of  theo- 
logical research  in  the  universities,  in  the  teaching  of 
religion  the  same  methods  and  the  same  formulations  of 
doctrine  largely  prevail  which  were  current  iu  the  six- 
es 


EELIGIOUS  EDUCATION  AND  DEMOCRACY 

teenth  century.  It  is  this  contrast  in  the  whole  spirit 
and  method  of  education,  between  literalness  and  dogma- 
tism and  discipline  on  the  one  hand,  and  freedom,  adapta- 
tion, and  interest  on  the  other,  which  to-day  negatives 
very  largely  the  efforts  put  forth  in  religious  instruction 
in  the  state  schools  of  Germany. 

2.    France 

Germany  is  an  autocratic  state  with  a  democratic  sys- 
tem of  education.  France  has  a  republican  form  of  gov- 
ernment and  a  system  of  education  that  is  autocratic. 
The  German  system  makes  for  intellectual  freedom,  even 
though  the  state  discourages  and  restricts  the  exercise 
of  individual  initiative.  The  French  system  is  adminis- 
tered with  a  military  precision  which  is  also  unfavor- 
able to  the  development  of  individuality  through  educa- 
tion. In  Germany,  and  particularly  in  Prussia,  a  very 
large  proportion  of  the  population  is  Protestant,  but 
opportunity  is  given  to  Protestant  and  Roman  Catholic 
alike  to  supply  the  religious  element  in  education.  In 
France  three  fourths  of  the  population  is  Catholic,  but 
so  great  has  been  the  distrust  of  the  attitude  of  the  church 
toward  the  republic  that  since  1882  the  teaching  of  reli- 
gion in  the  public  schools  has  been  prohibited,  and  since 
1886  it  has  been  required  that  all  teachers  in  schools  re- 
ceiving aid  from  the  state  should  be  laymen.  By  the  law 
which  went  into  effect  in  1902  many  religious  associations 
were  obliged  to  abolish  their  schools  altogether,  under  the 
provision  that  all  associations  must  be  authorized  by  the 
government,  any  deemed  detrimental  to  be  dissolved. 
Thus  it  appears  that  while  France  as  well  as  Germany 
provides  for  popular  education  that  is  compulsory  and 
free,  the  forms  of  educational  organization  in  the  two 
countries  are  very  dissimilar. 

The  educational  system  of  France  is  the  product  of  a 

64 


TYPICAL  SYSTEMS  OF  STATE  EDUCATION 

very  recent  and  rapid  development,  but  is  extraordinarily 
complete.  The  impulse  toward  this  development  came 
with  the  humiliating  defeat  in  the  Franco-I'ru.ssian  war. 
The  republic  has  felt  it  to  be  of  the  first  importance  to 
secure  an  enlightened  citizenship,  and  has  labored  per- 
haps with  more  zeal  than  any  other  European  nation  for 
a  wide  diffusion  of  intelligence.  In  1881-82  laws  were 
passed  making  attendance  compulsory  and  abolishing 
tuition  fees.  As  a  result  the  proportion  of  illiteracy  was 
reduced  in  seventeen  years  from  14.4  per  cent  to  5.1  per 
cent.  Every  grade  of  education  has  been  revolutionized, 
and  the  schools  from  the  lowest  grade,  or  mother-school, 
to  the  university  have  been  closely  articulated  into  a 
system  directed  by  a  strongly  organized  central  power. 

The  type  of  educational  organization  in  France  is  quite 
different  from  that  familiar  in  the  United  States.  In 
France,  primary  and  secondary  education  do  not  form 
one  continuous  and  progressive  series  but,  rather,  two 
distinct  and  parallel  tj'pes  of  schools.  The  primary  in- 
struction extends  over  the  period  between  the  ages  of  six 
and  thirteen,  but  this  period  may  be  extended  below  by 
the  "maternal  schools" — a  composite  of  kindergarten  and 
day  nursery — and  above  by  extension  courses,  upper 
primary  schools,  and  manual  training  and  apprentice 
schools.  In  this  way  the  period  covered  by  the  system  of 
"primary"  instruction  may  extend  from  three  to  sixteen 
years  of  age.  "Secondary"  education,  on  the  other  hand, 
begins  at  nine  years  and  continues  for  nine  years.  This 
also  has  a  preparatory  section,  covering  the  years  between 
seven  and  nine.  That  is  to  say,  the  primary  school  in 
France  is  not  a  preparation  for  the  secondary  school  but 
is  designed  to  fit  pupils  for  agricultural,  industrial,  and 
commercial  life.  The  secondary  schools,  on  the  other 
hand,  are  intended  to  prepare  for  university  and  profes- 
sional life.    The  whole  question  of  education  is  considered 

65 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

from  the  national  point  of  view,  and  the  system  of  educa- 
tion is  one  of  the  most  highly  centralized  in  the  world, 
under  the  administration  of  the  minister  of  education. 
Separate  normal  schools  are  provided  for  the  preparation 
of  teachers,  who  are  all  officers  of  the  state  and  must 
pledge  themselves,  as  normal  students,  to  teach  for  at 
least  ten  years. 

Since  1882  moral  and  civic  instruction  has  headed  the 
list  of  required  subjects  in  the  elementary  schools  of 
France  and  is  as  much  an  integral  part  of  the  curriculum 
as  is  arithmetic  or  any  other  subject.  The  program  of 
moral  instruction  is  very  complete  and  represents  the 
efifort  to  find  an  effective  and  nonsectarian  means  of  de- 
veloping the  ethical  side  of  the  child's  nature  in  a  system 
of  popular  education  from  which  religion  has  been  ex- 
cluded. The  time  devoted  to  such  instruction  during  the 
elementary  and  intermediate  years,  ages  seven  to  eleven, 
is  one  hour  a  week ;  in  the  upper  courses,  eleven  to  thirteen 
years,  one  hour  and  a  half  a  week.  This  time  is  divided 
into  three  equal  periods  and  distributed  over  the  week  on 
alternate  days,  the  instruction  being  given  usually  at  nine 
o'clock  in  the  morning.  Appeal  is  made  to  the  sense  of 
duty  rather  than  to  the  religious  motive,  although  duties 
toward  God  are  mentioned  among  those  obligatory  upon 
the  individual.    Creeds  and  catechisms  are  prohibited. 

For  the  earlier  years,  seven  to  nine,  the  instruction  con- 
sists in  part  of  familiar  conversations  between  teacher 
and  pupils,  in  part  of  precepts,  parable,  and  fables  which 
are  designed  to  build  up  moral  standards  in  the  pupil. 
In  addition  to  these  the  teacher  directs  practical  exer- 
cises which  tend  to  put  morality  into  action.  Effort  is 
constantly  made,  through  observation  of  the  character  of 
the  individual  pupils,  the  enforcement  of  school  discipline, 
appeal  to  the  feelings  and  moral  judgment,  and  correction 
of  false  motives,  to  stimulate  and  develop  in  the  pupils  a 

66 


TYPICAL  SYSTEMS  OF  STATE  EDUCATION 

sensitiveness  to  moral  obligations.  Aversion  to  immoral 
conduct  is  awakened  by  encouraging  the  pupils  to  bring 
in  from  their  own  observation  illustrations  of  the  bad 
effects  of  drunkenness,  idleness,  cruelty,  and  other  forms 
of  vice.  On  the  other  hand,  it  is  attempted,  through  the 
contemplation  of  scenes  of  grandeur  in  nature,  to  arouse 
feelings  of  admiration  and  religious  reverence. 

During  the  next  years,  nine  to  eleven,  instruction  is 
made  more  definite  and  is  concerned  with  the  relations 
which  the  pui)il  sustains  to  society  in  its  various  aspects. 
Thus  the  duties  of  the  child  toward  the  members  of  the 
family,  his  duty  in  school  both  with  respect  to  his  attitude 
toward  his  teacher  and  toward  the  work  assigned;  his 
duty  toward  his  country;  his  duty  toward  himself — clean- 
liness, temperance,  and  sobriety;  his  duty  as  a  member  of 
the  economic  order — thrift,  avoidance  of  debt;  his  duty 
toward  otlier  men — kindness,  charity,  justice,  fraternity; 
and  his  duty  toward  God  and  God's  laws  as  revealed  in 
conscience  and  reason — the  duty  of  obedience  and  rever- 
ence; all  these  are  taken  up  in  order.^  This  instruction 
is  followed,  during  the  eleventh  to  the  thirteenth  years, 
by  a  still  more  detailed  study  of  duties  toward  family, 
societj',  and  country. 

The  textbooks  in  use  differ  in  method  of  presentation, 
some  containing  many  quotations  from  literature  illustra- 
ting the  moral  qualities  to  be  taught.  Others  emphasize 
definitions  or  present  the  teaching  in  the  form  of  sum- 
maries. The  method  of  grading  is  also  diverse,  in  some 
instances  separate  treatment  being  provided  for  the  ele- 
mentary and  intermediate  and  highest  divisions,  follow- 
ing the  divisions  in  the  primary  schools;  in  other  cases 
all  are  combined  in  one  textbook.  Some  authors  provide 
a  handbook  for  the  teacher  to  accompany  the  pupil's  text- 
book, suggesting  additional   material   and   methods  for 

>  See  Part  II,  p.  156. 

67 


RELIGIOUS  EDUCATION  AND  DEMOCEACY 

teaching.  In  general,  there  is  a  greater  abundance  and 
variety  of  textbooks  for  the  intermediate  courses  than 
for  the  elementary  or  higher  courses. 

From  an  examination  of  the  textbooks  in  general  use, 
one  gains  the  impression  that  while  a  large  amount  of 
material  has  been  gathered  together  dealing  with  moral 
relations,  it  has  been  assembled  primarily  for  reasons 
which  appeal  to  the  adult.  Little  attempt  has  been  made 
to  consider  the  interests  of  the  pupil  or  to  select  those 
duties  which  suit  his  present  need.  Much  of  the  material 
will  never  have  practical  value  save  for  a  small  propor- 
tion of  the  pupils  who  happen  to  be  engaged  in  some 
particular  calling.  The  material  is  presented  with  too 
much  of  hortatory  emphasis,  with  too  little  attempt  to 
win  the  attention  and  cooperation  of  the  pupil.  It  is  ex- 
pected that  many  of  the  statements  and  precepts  will  be 
memorized,  and  to  this  end  the  compositions  and  illustra- 
tive material  will  prove  helpful.  There  is  almost  complete 
absence,  however,  of  any  provision  to  secure  moral  train- 
ing. Indeed,  as  one  has  said,  "France  affords  the  anomaly 
of  a  program  of  moral  instruction  suited  to  a  republic, 
and  a  school  organization  adapted  to  a  monarchy.  The 
teacher  is  expected  to  instruct  his  pupils  in  initiative  and 
self-reliance,  but  the  strongly  centralized  school  system 
forbids  him  to  exercise  either  of  these  admirable  quali- 
ties. And  the  discipline  maintained  prevents  pupils  from 
putting  this  teaching  into  practice.  Personal  dignity  and 
self-respect  are  to  be  taught,  but  neither  is  possible  in 
any  high  degree  to  the  teacher,  whose  duties  are  so 
minutely  prescribed  that  the  minister  of  education  at 
Paris  can  tell  exactly  what  is  being  done  at  any  given 
instant  in  every  school  in  France.  Both  are  hostile  to  the 
dominant  spirit  of  French  life — militarism."^ 


'  Education  and   National  Character,  Proceedings  of  Religious  Education  Asso- 
oifction,  1908,  187-188,  Myera,  "Moral  Instruction  in  the  PubUc  Schools  of  France." 

68 


TYPICAL  SYSTEMS  OF  STATE  EDUrATION 

On  the  whole,  it  cannot  be  said  that  the  results  of  the 
French  system  of  moral  erluoation  are  entirely  satisfac- 
tory. The  list  of  duties  prescribed  in  the  official  pro- 
gram is  comprehensive  and  the  machinery  for  carrying 
out  the  program  is  elaborate  and  impressive.  The  pro- 
gram, however,  is  defective  in  that  it  ignores  the  stages 
of  child  development,  with  their  characteristic  interests 
and  needs,  and  furthermore  in  its  inconsistency  with  the 
scheme  of  organization  and  administration.  The  text- 
books and  methods  of  presentation  are  artificial  and 
mechanical  and  tend  to  make  the  teaching  perfunctory 
and  lacking  in  vitality.  In  consequence,  morals  as  taught 
in  the  schools  of  France  may  be  regarded  as  a  subject  of 
study  rather  than  as  a  course  of  training  in  conduct. 
This  would  seem  to  justify  the  conclusion  that  the  results 
"appear  pitiably  insignificant  when  compared  with  the 
magnitude  of  machinery  and  effort  which  produced  thcm.''^ 

France  has  been  at  great  pains  to  exclude  positive  in- 
struction in  religion  from  its  system  of  popular  education. 
The  state  does  not,  however,  altogether  repudiate  religion 
as  a  factor  in  education.  On  the  contrary,  it  recognizes 
its  right  to  such  a  place  by  leaving  Thursday  afternoons 
free  for  the  imparting  of  religious  instruction  in  the 
churches.  The  importance  of  such  instruction  is  thus 
implicitly  admitted,  but  its  nature  and  scope,  its  content 
and  method,  are  left  to  the  church  to  determine. 

3.    England 

Notwithstanding  its  monarchical  form  of  government, 
England  is  often  cited  as  the  best  illustration  of  a  democ- 
racy. It  is  said  that  in  England  there  is  a  disposition  to 
insist  upon  individual  rights,  so  strong  and  so  widely 
prevalent  as  to  amount  to  a  national  characteristic,  and 
at  the  same  time  a  sense  of  obligation  to  serve  the  com- 

'  There  is  widespread  dissatisfaction  and  agitation  for  improvement. 

69 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

mon  welfare  that  is  hardly  less  prevalent  and  strong.  On 
the  other  hand,  some  of  the  mental  attitudes  which  ac- 
companied feudalism  seem,  to  the  American  observer,  to 
have  been  singularly  persistent  in  English  society.  The 
proprietors  of  large  estates,  surrounded  by  a  yeomanry 
more  or  less  dependent  upon  their  generosity  and  benevo- 
lence, have  kept  alive  the  distinction  between  those  of 
"gentle"  birth  and  the  "common  people,"  a  distinction 
which  is  not  wholly  obliterated  even  to-day,  in  spite  of 
the  growth  of  industrialism  and  the  movement  of  the 
population  toward  the  city.  If  this  stratification  of 
society  into  classes  circumscribes  the  area  of  freedom  for 
a  given  individual  and  limits  the  scope  of  his  initiative, 
it  also  safeguards  his  rights  within  that  area,  for  any 
"gentleman"  would  scorn  to  exploit  a  weaker  member  of 
society  or  take  unfair  advantage  for  his  personal  profit. 

England  has  an  established  church,  the  Church  of  Eng- 
land. Here,  also,  the  spirit  of  individualism  finds  expres- 
sion in  the  High  Church,  Broad  Church,  and  other  less 
pronounced  tendencies.  Furthermore,  the  adherents  of 
the  state  church  only  slightly  outnumber  those  of  other 
communions,  if  at  all.  Roman  Catholics  are  numerous 
and  the  nonconformist  bodies  include  Methodists,  Bap- 
tists, and  Congregation alists,  as  well  as  Presbyterians, 
Friends,  Unitarians,  and  others.  The  number  of  Jews  is 
relatively  small.  As  in  other  countries,  education  in  Eng- 
land was  in  the  hands  of  the  church  until  very  recently. 

To  the  presence  of  class  spirit  and  the  prevalence  of  a 
strong  religious  sentiment  has  been  chiefly  due  the  fact 
that  the  history  of  education  in  England  has  been  "largely 
a  record  of  experiments."  The  movement  for  popular 
education  was  long  retarded  in  England  through  the  ap- 
prehension of  the  upper  classes,  lest  education  should 
turn  out  to  be  a  dangerous  thing.  In  1833  the  question 
was  under  discussion  as  to  whether  the  House  of  Com- 

70 


TYPICAL  SYSTEMS  OF  STATE  EDTJCATION 

mous  should  make  its  first  graut,  of  £20,000,  "for  purposes 
of  education."  Cobbett,  otherwise  regarded  as  a  very 
progressive  man,  raised  this  vigorous  objection :  "Take 
two  men,  one  that  can  plow  and  make  hurdles  and  be  a 
good  shepherd,  and  one  that  can  plow  and  read,  and  the 
first  is  the  better  man,"  He  regarded  the  proposed  grant 
as  a  movement  "to  increase  the  number  of  schoolmasters 
and  mistresses,  that  new  class  of  idlers."  And  for  a  long 
time  after  that,  it  was  frequently  charged  that  education 
was  responsible  for  making  the  rising  generation  of 
workmen  restless  and  discontented  with  their  lot  in  life. 
Was  not  the  scarcity  of  agricultural  laborers  and  the 
decay  of  agriculture  a  direct  result  of  the  overschooliug 
of  laborers'  children? 

Another  curious  objection  against  the  public  support 
of  })opular  education  was  that  voiced  by  Disraeli,  in  1839. 
He  argued  that  "the  individual  should  be  strong  and  the 
government  weak,  and  that  to  diminish  the  duties  of  the 
citizens  was  to  imperil  the  rights  of  the  subjects;  that 
wherever  was  found  what  was  called  paternal  government, 
was  found  a  state  education ;  that  it  had  been  discovered 
that  the  best  way  to  secure  implicit  obedience  was  to  com- 
mence tyranny  in  the  nursery ;  that  the  truth  was,  where 
elementary  instruction  was  left  to  the  government  the 
subject  became  a  machine;  that  if  the  movers  of  the 
measure  for  a  plan  of  national  education  persisted  and 
succeeded,  they  would  eventually  find  that  they  had  revo- 
lutionized English  character,  and  when  that  was  effected 
they  could  no  longer  expect  English  achievements;  and 
that  he  should  oppose  to  the  utmost  of  his  power  this 
rash  attempt  to  centralize  instruction."  Such  utterances 
from  men  eminent  in  English  public  life  indicate  the 
reluctance  with  w^hich  the  government  came  to  commit 
itself  to  the  policy  of  appropriating  money  for  educational 
purposes. 

71 


KELIGIOUS  EDUCATION  AND  DEMOCRACY 

Objection  against  a  national  system  of  education  was 
also  brought  by  the  Church  of  England,  which  regarded 
the  movement  as  a  direct  attack,  not  only  upon  the  church 
as  an  institution,  but  upon  religion  itself.  This  point  of 
view  found  expression  in  statements  like  the  following: 

All  that  is  happening  in  the  matter  of  education  is  a  call  to  the 
church  to  put  out  her  strength  and  to  do  valiant  battle  for  her 
principles  in  the  schools.  .  .  .  Our  work  is  to  teach  children  the 
facts  of  our  religion,  the  doctrines  of  our  religion,  the  duties  of 
our  religion.  "We  must  teach  them  the  facts  of  our  religion  that 
they  may  be  intelligent  Christians,  not  ignorant  as  heathens;  the 
doctrines,  that  they  may  not  be  Christians  only,  but  churchmen; 
the  duties,  that  they  may  not  be  churchmen  only,  but  communi- 
cants. This  last,  in  fact,  is  the  object  at  which  we  are  uniformly 
to  aim,  the  training  of  the  young  Christian  for  full  communion 
with  the  church,  and  as  preliminary  to  that,  a  training  for  con- 
firmation. The  whole  school  time  of  a  child  should  gradually 
lead  up  to  this.  .  .  .  The  time  has  come  when  probably  the  whole 
fate  of  the  Church  of  England,  humanly  speaking,  will  turn  upon 
the  hold  she  may  have  upon  the  rising  generation.  Political 
changes  are  giving  more  and  more  power  to  the  people.  If  the 
church  has  the  people  with  her,  she  will  be  beyond  all  danger 
from  adverse  legislation.  Let  her,  then,  educate  the  children  of 
the  people  In  her  principles. 

At  the  same  time  the  education  which  the  Church  of 
England  attempted  to  provide  through  its  schools,  and 
that  which  was  provided  through  other  agencies  of  a 
private  and  philanthropic  nature,  was  inadequate.  In 
the  attempt  to  meet  the  existing  need,  there  grew  up  a 
system  of  instruction  by  older  pupil  teachers,  or  "moni- 
tors," especially  developed  by  Joseph  Lancaster  (1778- 
1838)  and  called  by  his  name.  These  Lancasterian  schools 
were  rigidly  graded  and  served  for  a  time  as  a  kind  of 
substitute  for  a  national  system  of  schools.  They  had 
no  conception,  however,  of  the  psychological  aspects  of 
teaching  and  no  acquaintance  with  the  ideals  of  education 

72 


TYPICAL  SYSTEMS  OF  STATE  EDUCATION 

which  were  dcveloi)iiig  on  the  continent.  The  instruction 
was  largely  nienioriter,  formal  and  superficial. 

When  at  last  the  argument  for  a  national  system  of 
education  could  not  longer  be  gainsaid,  the  movement  was 
still  delayed  because  of  the  diflSculty  of  providing  such 
education  in  a  manner  consistent  with  English  ideas  of 
religious  liberty.  Denominational  sensitiveness  would 
hardly  permit  the  turning  over  to  the  state  of  the  whole 
task  of  administering  education,  including  instruction  in 
religion,  as  had  been  the  case  in  Germany.  On  the  other 
hand,  it  was  still  less  possible  for  England  to  follow  the 
course  of  France  and  exclude  religion  altogether  from  a 
state  sj'stem  of  education.  England  will  have  nothing  to 
do  with  an  education  which  is  exclusively  secular.  The 
difficulty  of  providing  a  system  of  popular  education 
which  should  include  religion  and  at  the  same  time  avoid 
giving  offense  to  denominational  feeling  seemed  for  a  time 
insurmountable,  and  for  many  years  little  was  accom- 
plished toward  the  development  of  a  national  organi- 
zation. 

Previous  to  1870  England,  of  all  civilized  countries,  had 
the  most  backward  and  least  effective  educational  organi- 
zation. Since  that  date,  considerable  progress  has  been 
made  in  the  extension  of  school  privileges  and  the  raising 
of  educational  standards,  and  the  idea  of  free  elementary 
schools  and  compulsory  attendance  is  now  firmly  estab- 
lished in  English  legislation  and  i)ractice.  The  founda- 
tion of  the  present  sj'stem  was  laid  in  the  passing  of  the 
Elementary  Education  Act  of  1870,  which  required  that 
each  district  should  provide  adequate  facilities  for  ele- 
mentary instruction.  The  Education  Department  was 
obliged  to  make  a  statement  of  what  was  demanded  in 
each  case.  Where  provision  was  not  made  voluntarily^  to 
meet  these  demands  a  school  board  was  to  be  elected  in 
the  district,  to  provide,  maintain,  and  keep  efficient  the 

73 


KELIGIOUS  EDUCATION  AND  DEMOCRACY 

requisite  elementary  schools.  Children  attending  "board 
schools"  were  to  pay  a  weekly  fee  to  be  determined  by  the 
board,  which  was,  however,  to  be  remitted  in  cases  where 
parents  were  regarded  as  unable  to  pay.  School  boards 
were  allowed,  if  they  desired,  to  require  compulsory  at- 
tendance of  all  children  between  the  ages  of  five  and 
thirteen  years,  who  were  not  receiving  instruction  else- 
where, unless  these  children  had  passed  the  standards  of 
scholarship  fixed  by  the  local  authorities,  or  were  exempt 
under  the  Factory  Acts.  In  1876  the  age  of  possible 
compulsion  was  raised  to  fourteen  years,  and  it  was  en- 
acted that  children  under  ten  years  should  not  be  em- 
ployed at  labor.  In  1880  school  boards  were  required  to 
make  attendance  compulsory  for  all  children  under  ten 
years  of  age.  In  1889  the  age  was  again  raised  to  twelve 
years,  and  in  1900  it  might  be  extended  to  fourteen  years. 
In  1890  the  payment  of  tuition  fees  in  elementary  schools 
was  abolished.  At  about  this  time  the  Education  Depart- 
ment was  replaced  by  a  Board  of  Education  for  England 
and  Wales,  including  in  its  membership  the  chancellor 
of  the  exchequer. 

In  addition  to  the  board  schools,  "voluntary  schools" 
have  also  been  generally  maintained.  These  schools  were 
largely  under  the  control  of  the  Church  of  England  and 
were  supported  by  voluntary  subscriptions.  The  opposi- 
tion of  the  Church  of  England  to  the  establishment  of 
board  schools  has  already  been  referred  to,  and  many 
gave  of  their  time  and  money  for  the  maintenance  of  the 
voluntary  schools  because  of  the  fear  that  if  these  schools 
should  be  replaced  by  board  schools,  under  popular  con- 
trol, the  schools  would  become  not  only  nonsectarian,  but 
"godless."  Undoubtedly  this  attitude  has  had  great  in- 
fluence with  the  managers  of  the  board  schools  in  secur- 
ing for  these  schools  constant  and  systematic  religious 
instruction.     The  debate  upon  this  question  finally  re- 

74 


TYPICAL  SYSTEMS  OF  STATE  EDUCATION 

suited  in  introducing  into  the  Education  Act  the  familiar 
''conscience  clause"  from  which  the  following  paragraphs 
are  quoted : 

It  shall  not  be  required,  as  a  condition  of  any  child  being 
admitted  into  or  continuing  in  the  school,  that  he  shall  attend  or 
abstain  from  attending  any  Sunday  school,  or  any  place  of  reli- 
gious worship,  or  that  he  shall  attend  any  religious  observance 
or  any  instruction  in  religious  subjects  in  the  school  or  elsewhere, 
from  which  observance  or  instruction  he  may  be  withdrawn  by 
his  parent,  or  that  he  shall,  if  withdrawn  by  his  parent,  attend  the 
school  on  any  day  exclusively  set  apart  for  religious  observance 
by  the  religious  body  to  which  his  parents  belong. 

The  time  or  times  during  which  any  religious  observance  is 
practiced,  or  instruction  in  religious  subjects  is  given,  at  any 
meeting  of  the  school  shall  be  either  at  the  beginning  or  the  end 
of  such  meeting,  and  shall  be  inserted  in  a  time-table  to  be 
approved  by  the  Education  Department,  and  to  be  kept  perma- 
nently and  conspicuously  affixed  in  every  schoolroom;  and  any 
scholar  may  be  withdrawn  by  his  parent  from  such  observance 
or  instruction  without  forfeiting  any  of  the  other  benefits  of  the 
school. 

The  school  shall  be  open  at  all  times  to  the  inspection  of  her 
Majesty's  inspectors,  so,  however,  that  it  shall  be  no  part  of  the 
duties  of  such  inspectors  to  inquire  into  any  instruction  in  reli- 
gious subjects  given  at  such  school  or  to  examine  any  scholar 
therein  in  religious  knowledge  or  in  any  religious  subject  or 
book. 

No  religious  catechism  or  religious  formulary  which  is  dis- 
tinctive of  any  particular  denomination  shall  be  taught  in  the 
school. 

As  the  board  schools  developed,  the  voluntary  schools 
complained  that  while  they  gave  instruction  to  as  many, 
or  more,  children  than  were  cared  for  in  the  board  schools, 
the  funds  received  from  subscription  were  not  suflScient 
to  enable  them  to  maintain  the  standards  of  the  board 
schools,  which  were  supported  by  taxation.  In  response 
to  this  complaint,  an  act  was  passed  in  1902,  applying 
everywhere  except  in  London,  which  swept  away  the  old 

75 


EELIGIOUS  EDUCATION  AND  DEMOCRACY 

school  boards  and  replaced  them  by  education  authorities 
empowered  to  provide  for  all  the  schools  in  their  respec- 
tive districts  out  of  local  taxes.  Whatever  schools  re- 
ceive such  support  are  under  the  general  supervision  of 
the  local  education  authority,  which  is  the  county  or 
borough  council.  An  education  committee,  whose  appoint- 
ment is  regulated  by  the  same  authority,  has  power  to 
determine  the  secular  education  to  be  given  in  the  public 
elementary  schools,  and  to  fix  the  number  and  the  educa- 
tional qualifications  of  the  teachers.  No  school  which 
fails  to  comply  with  the  requirements  of  the  education 
committee  can  receive  a  government  grant.  On  the  other 
hand,  the  managers  of  the  denominational  schools  are 
allowed  to  determine  the  religious  instruction  given  there- 
in and  the  religious  qualifications  of  the  teachers.  But 
a  pupil  need  not  attend  such  instruction  against  his  will, 
and  cannot  be  excluded  from  the  school  for  religious  rea- 
sons. 

The  Act  of  1902  was  bitterly  assailed  by  the  Noncon- 
formists, who  were  apprehensive  lest  the  Church  of  Eng- 
land might  exercise  an  undue  influence  in  educational 
matters  and  who  were  further  opposed  to  the  principle 
of  being  taxed  for  the  support  of  instruction  which  might 
possibly  prove  to  be  sectarian.  In  reply  to  this  objection 
it  was  pointed  out  that  the  Established  Church  had  pro- 
vided practically  all  the  elementary  schools  prior  to  1870 
and  that  an  expenditure  of  £50,000,000  would  be  involved 
in  creating  new  facilities  for  pupils  in  case  the  facilities 
already  at  hand  in  the  voluntary  schools  should  not  be 
utilized. 

By  this  time,  however,  another  strong  argument  for  the 
nationalizing  of  education  was  advanced.  Owing  to  the 
growth  of  the  industrial  system,  the  development  of  com- 
mercial interests,  and  the  pressure  of  competition,  an 
insistent  demand  had  arisen  for  wider  diffusion  of  knowl- 

76 


TYPICAL  SYSTEMS  OF  STATE  EDUCATION 

edge,  autl  especially  for  imlustrial  and  tecbiiical  educa- 
tion. This  situation  was  made  clear  in  an  article  by  Sir 
John  Gorst,  shortly  before  the  passage  of  the  Act  of  1902, 
from  which  the  following  extract  is  taken : 

Unless  reform  is  very  promptly  undertaken,  the  English  nation 
will  be  less  instructed  than  the  people  of  European  states,  of 
America,  and  even  of  our  own  colonies.  ...  If  it  is  true  that 
the  international  rivalry  of  the  future  will  be  one  of  commerce 
and  manufactures,  the  uninstructed  nations  will  have  to  reconcile 
themselves  to  be  the  menial  servants  of  the  rest  of  the  world 
and  to  perform  the  lower  and  rougher  operations  of  modern  in- 
dustry; while  all  those  which  require  taste,  skill,  and  invention 
gradually  fall  into  the  hands  of  people  who  are  better  taught.  If 
a  race  that  aspires  to  exercise  imperial  influence  in  the  world 
must  possess  knowledge  as  well  as  courage,  and  Intelligence  as 
well  as  wealth,  the  people  of  England  must  be  content  to  see  the 
empire  decline,  unless  other  citizens  of  the  empire  take  up  the 
task  for  which  the  lack  of  public  instruction  renders  the  people 
of  England  unequal.  It  is  therefore  no  exaggeration  to  call  the 
state  of  public  instruction  in  England  an  emergency.  The  danger 
is  imminent.  There  is  no  time  to  lose.  Teachers  and  schools 
cannot  be  created  in  a  moment  by  act  of  Parliament.  If  all  the 
authorities  In  England — the  people,  the  parents,  the  churches, 
the  county  and  municipal  councils,  the  central  government — get 
to  work  this  day  in  earnest  to  improve  public  instruction,  it  would 
be  years  before  the  improved  machinery  could  be  got  into  work- 
ing order  and  our  public  instruction  brought  up  to  the  level  of 
that  which  has  for  many  years  already  been  possessed  by  our 
commercial  and  industrial  rivals. 

The  benefits  anticipated  from  the  nationalizing  of  edu- 
cation outweighed,  in  the  judgment  of  Parliament,  the 
dangers  urged  on  sectarian  grounds.  Nevertheless,  the 
problem  of  determining  the  relation  between  the  board 
school  and  the  voluntary  school  is  but  a  phase  of  the 
larger  problem  of  the  relation  of  state  education  to  reli- 
gious education,  and  this  larger  problem  still  remains 
unsettled. 

Not  only  did  the  Act  of  1902  open  the  way  for  the  uni- 

77 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

fication  and  improvement  of  elementary  education :  one 
of  its  main  purposes  was  to  assure  the  support  of  second- 
ary education  out  of  the  public  funds.  Previous  to  this 
time  secondary  education  in  England  had  not  been  com- 
prehensively dealt  with.  One  of  the  chief  reasons  for 
this  delay  is  ascribed  to  the  fact  that  a  false  distinction 
had  been  prevalent  in  the  popular  mind,  primary  edu- 
cation having  been  thought  of  as  being  for  the  poor,  who 
cannot  pay  for  it,  while  secondary  education  was  for  the 
"middle  classes,"  who  can  pay.  Secondary  education  was 
therefore  largely  left  to  private  institutions,  conducted 
for  profit,  or  to  those  supported  by  endowments.  "But 
the  new  point  of  view  is  that  it  is  the  business  of  the  state 
to  keep  open  the  ways  of  intellectual  opportunity  from 
the  bottom  to  the  top  of  the  national  system  of  education, 
in  order  to  secure  as  much  as  possible  of  the  advantage 
which  accrues  to  the  community  from  making  the  best 
of  its  great  abilities,  however  humbly  born."  In  accord- 
ance with  this  principle,  the  Act  of  1902  authorized  the 
education  authorities  to  consider  within  their  respective 
areas  the  needs  of  secondary  education  and  to  take  such 
steps  as  seemed  to  them  desirable,  after  consulting  with 
the  Board  of  Education,  to  supply  or  aid  in  the  supply  of 
such  instruction,  being  empowered  to  raise  taxes  for  the 
purpose. 

With  regard  to  religious  instruction,  the  provisions  of 
the  Act  of  1902  were  similar  to  those  of  the  earlier  act  of 
1870,  providing  that  the  council,  in  the  application  of 
money  for  school  purposes,  shall  not  require  that  any 
particular  form  of  religious  instruction  or  worship,  or 
any  religious  catechism  or  formulary  which  is  distinctive 
of  any  particular  denomination  shall  or  shall  not  be 
taught  In  any  school  aided  by  the  council,  and,  on  the 
other  hand,  that  no  pupil,  on  the  ground  of  his  religious 
belief,  shall  be  excluded  from  the  privileges  of  the  school, 

7S 


TYPICAL  SYSTEMS  OF  STATE  EDUCATION 

or  in  any  wise  be  discriminated  against.  Furthermore,  it 
provides  that  no  catecliism  or  formulary  distinctive  of  any 
particular  religious  denomination  shall  be  taught  in  any 
school  proxmUd  by  the  council,  except  where  the  council 
may  permit,  at  the  request  of  parents  and  scholars,  the 
giving  of  religious  instruction  in  the  school  otherwise 
than  at  the  cost  of  the  council.  When  so  given  it  must  be 
under  conditions  prescribed  by  the  council  and  in  such 
manner  as  to  give  no  unfair  advantage  to  any  denomina- 
tion. The  question  of  religious  affiliation  or  attendance 
upon  religious  worship  is  not  to  be  raised  with  any  pupil 
as  a  condition  of  his  being  admitted  to  any  school  aided 
by  a  government  grant;  and  the  times  for  religious  wor- 
ship or  instruction  are  to  be  conveniently  arranged  for  the 
withdrawal  of  any  pupil  who  may  not  care  to  attend.^ 

England  now  accepts  the  principle  that  education  is  a 
responsibility  of  the  state  rather  than  of  the  parent  or  the 
church,  and  that  the  state  must  provide  education,  im- 
partially and  in  all  forms,  for  all  its  citizens.  It  still 
regards  religious  instruction,  however,  as  an  integral  and 
necessary  part  of  education  and  believes  that  the  essen- 
tials of  religious  instruction  can  be  so  imparted  as  not  to 
offend  denominational  sensibilities.  This  part  of  the  pro- 
gram has  met  with  opposition  from  the  Established 
Church,  which  has  taken  the  ground  that  it  was  in  a 
position  officially  to  determine  the  nature  of  religious 
instruction,  and  also  from  Nonconformists,  who  have 
objected  to  the  appropriation  of  public  funds  for  what 
they  regard  as  denominational  or  sectarian  teaching. 
The  situation  is  the  more  complicated  in  England 
owing  to  the  fact  that  the  schools  are  of  two  classes: 
those  created  by  the  state  and  supported  by  the  state,  and 
those  created  by  private  (church)  initiative  but  now 
taken  over  and  aided  by  the  state. 

>  For  typical  curricula  of  England,  Australia,  and  Canada,  see  Part  II,  pp.  158,  167. 

79 


CHAPTER    VII 

THE  AMERICAN  PUBLIC  SCHOOL  SYSTEM  IN  ITS 

RELATION  TO  THE  CHURCHES  AND 

DEMOCRACYi 

The  impulse  toward  popular  education  in  the  United 
States  was  first  felt  in  New  England,  and,  as  in  Ger- 
many, it  sprang  from  the  desire  to  make  the  Bible  acces- 
sible to  all.  But  while  the  movement  started  in  each  coun- 
try from  the  same  root-idea,  the  course  of  subsequent  de- 
velopment in  the  United  States  differed  in  some  important 
respects  from  that  pursued  in  Germany.  These  differences 
are  perhaps  mainly  to  be  accounted  for  by  the  fact  that 
the  spirit  of  the  Reformation  reached  America  by  way  of 
England  and  Holland,  and  brought  with  it  the  flavor  of 
Calvinism  and  the  Puritan  movement.  These  acquired 
characteristics  considerably  modified  the  conception  of 
religion,  the  conception  of  the  state,  and  the  conception 
of  the  relation  of  education  to  church  and  state. 

In  England,  the  assertion  of  individualism  in  religion 
was  perhaps  less  pronounced  than  in  Germany.  There 
was,  indeed,  violent  opposition  to  foreign  ecclesiastical 
authority,  to  monasticism  and  to  formalism  in  worship. 
Opinion,  however,  was  sharply  divided  between  those  who 
favored  the  maintenance  of  the  Roman  Catholic  Church, 


•  Strictly  speaking,  the  term,  "American  Public  School  System,"  is  a  misnomer. 
There  is  no  national  system  of  education  in  the  United  States  in  the  sense  that  there 
is  in  Germany,  France,  or  England.  Although  the  national  government  has  a  Com- 
missioner of  Education,  it  has  no  direct  administrative  relation  to  the  public  schools, 
the  control  and  support  of  which  are  left  to  the  several  State  governments.  Grants 
of  land  have  been  made  for  educational  purposes  to  the  newer  States,  some  86,000,000 
acres  having  been  devoted  to  this  purpose.  These  grants  have  been  supplemented 
in  some  instances  by  gifts  to  the  several  States  from  the  surplus  funds  in  the  National 
Treasury,  but  aside  from  these  activities  the  central  government  has  mainly  con- 
fined its  efforts  in  behalf  of  education  to  the  gathering  of  statistics  and  the  prepara- 
tion of  reports. 

80 


THE  PUBLIC  SCHOOLS  AND  THE  CHURCHES 

those  who  would  have  a  niodifiod  Catliolicism  suited  to 
Euglish  tastes,  with  services  in  the  English  language  and 
directly  responsible  to  the  English  sovereign,  and  those 
who  would  nial^e  a  clean  sweep  of  things  and  introduce 
thoroughgoing  changes  in  doctrine  and  in  forms  of  govern- 
ment and  worship,  to  correspond  with  continental  Calvin- 
ism. It  was  the  partj'  which  advocated  the  uiiddle  course 
which  finally  prevailed  in  England,  although  Calvinism 
became  dominant  in  Scotland.  Moreover,  l-^ngland  had 
felt  the  influence  of  Erasmus  and  Wycliffe,  who,  though 
conscious  of  the  need  of  effecting  moral  reforms,  were 
humanists  and  held  that  an  intimate  and  appreciative 
familiarity  with  the  classical  authors,  the  church  Fathers 
and  the  Scriptures  was  all  that  was  necessary  to  bring 
these  about.  At  all  events,  education  in  England  re- 
mained until  very  recently  largely  a  function  of  the 
church. 

The  Puritan  party,  however,  including  an  extreme  radi- 
cal wing,  the  "Separatists,"  who  held  that  the  organization 
of  the  church  should  be  in  separate,  self-governing  congre- 
gations, found  themselves  the  victims  of  discrimination 
and  persecution.  Many  of  them  fled  to  Holland  and  to 
America.  Between  1G28  and  1G40  about  twenty  thousand 
Euglish  Puritans  migrated  to  New  England,  a  homogene- 
ous company  of  thrifty  and  capable  people,  who  had  been 
prosperous  at  home  and  constituted  the  sturdiest  element 
in  the  English  nation.  The  towns  where  they  settled 
around  Massachusetts  Bay  were  modeled  after  the  Euglish 
parishes  and  townships.  Each  town,  however,  was  a  per- 
fect illustration  of  pure  democracy,  with  the  church  as 
the  center  of  its  life.  The  church  was  a  self-governing 
congregation,  and  the  community,  likewise,  was  self-gov- 
erning through  the  town  meeting.  When  these  townships 
came  to  unite  under  a  common  government,  the  model 
after  which  the  state  was  patterned  was  the  religious 

81 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

republic  of  Geneva.  It  was  this  Puritan  religious  com- 
monwealth which  set  the  fashion  for  democracy  in  the 
United  States  and  first  gave  impulse  to  the  movement  for 
compulsory  popular  education. 

But  when  the  New  England  colonists  perceived  the 
need  of  more  general  and  adequate  education  they  did  not 
recommend  that  the  state  assume  the  responsibility  of 
providing  an  educational  system  and  by  exercise  of  its 
authority  compel  the  attendance  of  pupils,  as  Luther  had 
done  in  Germany.  To  their  mind  there  was  no  authority 
in  church  or  state,  except  the  will  of  the  free  citizens  as 
expressed  in  their  democratic  assemblies;  the  same  free 
citizens  constituted  both  church  and  state,  and  if  any 
preeminence  was  to  be  accorded  their  acts  in  one  capacity 
as  compared  with  the  other,  it  belonged  to  the  church 
rather  than  the  state.  Their  point  of  view  is  clearly  re- 
flected in  the  well-known  law,  passed  by  the  Massachusetts 
Bay  Colony  in  1647  and  providing  for  the  establishment 
of  schools  at  public  expense : 

It  being  one  chief  point  of  that  old  deluder,  Satan,  to  keep  men 
from  the  knowledge  of  the  Scriptures,  as  in  former  times  by  keep- 
ing them  in  an  unknown  tongue,  so  in  these  latter  times  by 
persuading  from  the  use  of  tongues,  that  so  at  last  the  true  sense 
and  meaning  of  the  original  might  be  clouded  by  false  glosses  of 
saint-seeming  deceivers,  that  learning  might  not  be  buried  in  the 
grave  of  our  fathers  in  church  and  commonwealth,  the  Lord 
assisting  our  endeavors — It  Is  therefore  ordered  that  every  town- 
ship in  this  jurisdiction,  after  the  Lord  has  increased  them  to  the 
number  of  fifty  householders  shall  then  forthwith  appoint  one 
within  their  town  to  teach  all  such  children  as  shall  resort  to 
him  to  write  and  read,  whose  wages  shall  be  paid  either  by  the 
parents  or  masters  of  such  children,  or  by  the  inhabitants  in  gen- 
eral, by  way  of  supply,  as  the  major  part  of  those  that  order  the 
prudentials  of  the  town  shall  appoint;  providing  those  that  send 
their  children  be  not  oppressed  by  paying  much  more  than  they 
can  have  them  taught  for  in  other  towns;  and  it  is  forthwith 
ordered  that  where  any  town  shall  increase  to  the  number  of  one 
hundred  families  or  householders,  they  shall  set  up  a  grammar 

82 


THE  PUBLIC  SCHOOLS  AND  THE  CHURCHES 

school,  the  master  thereof  being  able  to  instruct  youth  so  far  as 
they  may  be  fitted  for  the  university,  provided  that  if  any  town 
neglect  the  performance  hereof  above  one  year,  that  every  town 
shall  pay  £5  to  the  next  school  till  they  shall  perform  this  order. 

This  law  is  often  referred  to  as  "the  corner  stone  of  the 
American  public  school  system."  This  statement  is  justi- 
fied in  the  sense  that  this  was  the  first  recognition  in  the 
United  States  of  the  principle  lluit  the  responsibility  for 
providing  education  rests  upon  the  community.  In  this 
instance  the  state  acted  as  tlie  agent  of  the  church ;  the 
state  has  continued  to  act  as  the  responsible  agent  in 
education,  although  all  thought  of  its  connection  with 
the  church  has  long  since  faded  from  consciousness. 

This  use  of  the  authority  of  the  state  in  the  service  of 
the  church  had  not  yet  become  the  practice  in  England 
and  did  not  win  popular  acceptance  there  for  many  years. 
In  this  respect,  Massachusetts  leaned  more  toward  the 
usage  in  Germany,  Holland,  and  Scotland,  which  coun- 
tries had  alreadypassedlaws  compelling  the  establishment 
of  schools.  Wherever  Protestant  influence  was  dominant, 
there  was  to  be  found  an  emphasis  upon  popular  edu- 
cation as  the  means  for  disseminating  a  knowledge  of 
the  Bible. 

The  schools  in  Massachusetts  did  not  enjoy  unbroken 
prosperity.  During  tlie  latter  half  of  the  seventeenth  cen- 
tury popular  interest  in  the  maintenance  of  schools 
rapidly  declined.  This  was  due  in  part  to  the  influx  of 
many  new  settlers  who  were  adherents  of  other  forms  of 
the  Protestant  faith — Baptists,  Episcopalians,  Quakers — 
whose  presence  diluted  the  strength  of  the  Calvinistic 
sentiment  and  modified  somewhat  its  intolerant  des- 
potism. This  weakening  of  control  and  introduction  of 
rival  elements  into  the  community  life  gave  rise  to  reli- 
gious controversy  and  bred  indifference  on  the  school  ques- 
tion. 


EELIGIOUS  EDUCATION  AND  DEMOCRACY 

To  meet  this  situation,  the  fine  for  failure  to  maintain 
a  town  school  was  increased  in  1701  to  £20,  which  had  a 
stimulating  effect  upon  many  communities.  Another  diffi- 
culty arose  from  the  fact  that  in  the  earlier  days,  the 
settlements  were  compactly  made  around  the  meeting- 
house as  a  center,  but  as  time  went  on  the  population  be- 
came more  scattered,  as  the  danger  from  Indians  de- 
creased and  fertile  lands  made  their  appeal  to  the  thrifty 
farmer.  To  serve  the  more  sparsely  settled  communities, 
"moving  schools"  were  established,  holding  their  sessions 
in  one  section  of  the  town  for  a  portion  of  the  year,  then 
moving  on  to  another.  Thus  arose  the  custom  of  provid- 
ing "district"  schools. 

Throughout  New  England  the  history  of  education  fol- 
lowed a  similar  course.  Connecticut  passed  a  law  in 
1650  which  was  practically  in  verbatim  agreement  with 
that  passed  three  years  before  by  Massachusetts.  Outside 
New  England  there  was  less  interest  in  establishing  State 
systems  of  compulsory  education. 

In  1683  Pennsylvania  passed  a  law  requiring  that  all 
children  should  be  so  taught  as  to  be  able  to  read  the 
Bible  and  to  write,  by  twelve  years  of  age.  Pennsylvania, 
however,  differed  from  the  New  England  colonies  in  one 
important  particular.  These  had  been  settled  by  vigorous 
pioneers  of  homogeneous  Puritan  stock,  many  of  whom 
were  themselves  graduates  of  universities  in  England. 
Pennsylvania,  on  the  other  hand,  was  much  more  cosmo- 
politan, including  in  its  Protestant  population  Baptists, 
Quakers,  Methodists,  Presbyterians,  Lutherans,  members 
of  the  German  Reformed  Church,  Moravians,  and  others. 
All  held  to  the  Protestant  principle,  that  ability  to  read 
the  Bible  was  necessary  to  salvation,  but  each  had  its 
own  school  as  the  agency  by  which  this  end  was  to  be 
attained. 

The  compulsory  education  law  in  Pennsylvania,  there- 

84 


THE  rUBLIC  SCHOOLS  AND  THE  CHURCHES 

fore,  soon  became  a  dead  letter,  school  facilities  being 
supi)lied  b}'  voluntary  ell'ort  and  through  the  cooperation 
of  interested  and  resourceful  families.  Neighborhood 
schools  became  common  in  the  western  part  of  the  State, 
and  together  with  schools  established  through  direct  in- 
fluence of  churches,  remained  until  1834  the  principal 
available  agencies  for  popular  education. 

In  the  United  States,  as  in  Germany,  France,  and  Eng- 
land, the  public  schools  were  not  established  upon  a  firm 
basis  until  during  the  nineteenth  century.  In  Massa- 
chusetts a  law  was  passed  in  ]82()  requiring  every  town 
to  choose  a  school  committee  to  have  general  supervision 
of  all  the  schools  of  the  town,  select  textbooks,  examine 
teachers,  and  provide  certificates.  This  was  an  important 
step  toward  setting  professional  standards.  In  1834  a 
State  school  fund  was  set  aside,  to  participate  in  which 
the  towns  were  required  to  raise  a  tax  for  each  child  of 
school  age  and  make  statistical  reports.  A  State  Board 
of  Education  was  created  in  1837  to  secure  information 
regarding  the  schools  and  made  recommendations  to  the 
Legislature.  The  first  secretary  of  this  board  was  Horace 
Mann,  who  succeeded  in  arousing  public  sentiment  in  the 
support  of  the  schools  and  with  great  skill  jioiuted  out 
existing  defects  and  outlined  methods  of  improvement. 
Among  the  tangible  results  accomplished  were  the  erec- 
tion of  schoolhouses,  an  increase  in  the  salaries  of 
teachers,  a  lengthening  of  the  school  year,  the  securing 
of  more  effective  supervision,  and  the  establishment  of 
normal  schools. 

The  State  constitution  of  Pennsylvania,  which  was 
adopted  in  1790,  provided  for  the  establishment  of  schools 
throughout  the  State  "in  such  manner  that  the  poor  may 
be  taught  gratis."  It  was  not  until  1834  that  a  law  was 
passed  creating  a  State  school  system  which  should  pro- 
vide for  all  the  children.    This  law  was  widely  and  bit- 

85 


RELIGIOUS  EDUCATION  AND  DEMOCEAOY 

terly  opposed,  partly  by  churches  of  various  denomina- 
tions which  had  maintained  their  own  schools  and  feared 
interference  with  vested  interests,  and  partly  also  by 
childless  individuals  who  objected  to  being  taxed  for 
school  purposes.  In  a  few  years,  however,  opposition  was 
overcome. 

Kew  York  was  administered  by  an  English  governor 
until  the  American  Revolution.  Consequently  many  of 
the  schools  of  New  York  city  were  maintained  by  the 
Society  for  the  Propagation  of  the  Gospel  in  Foreign 
Parts,  organized  in  England  in  1701.  In  1805  New  York 
city  was  still  depending  entirely  upon  private  and  church 
schools.  In  that  year  the  Legislature  permitted  the  in- 
corporation of  "The  Society  for  Establishing  a  Free 
School  in  the  City  of  New  York,"  for  children  not  other- 
wise provided  for  by  any  religious  society.  Aid  was 
granted  from  funds  contributed  by  the  State  and  by  the 
city,  according  to  a  plan  not  unlike  that  followed  in 
England  with  the  board  schools.  Sectarian  diflSculties 
also  arose  in  New  York  similar  to  those  in  England,  with 
this  difference — that  New  York  had  no  established  church. 
So  bitter  did  the  strife  become  between  Protestants  and 
Catholics  over  the  granting  of  school  funds  that  the  Legis- 
lature created  in  1842  the  New  York  City  Board  of 
Education,  to  consist  of  members  popularly  elected  from 
each  ward,  and  providing  for  local  inspectors  and  trustees. 
By  this  same  act  of  the  Legislature  it  was  decided  that 
no  portion  of  the  school  funds  could  be  granted  to  any 
school  in  which  "any  religious  sectarian  doctrine  or  tenet 
shall  be  taught,  inculcated  or  practiced." 

In  the  earlier  part  of  the  nineteenth  century,  when  the 
problem  of  finding  a  suflScient  number  of  comjjetent 
teachers  was  more  acute,  the  monitorial  system  of  Lan- 
caster was  widely  adopted  in  the  United  States,  but  when 
normal  schools  became  more  abundant  and  efficient  this 

86 


THE  PUBLIC  SCHOOLS  AND  THE  CHTTRCHES 

system  was  soon  siii)Oi'sede«l.  Dtiring  the  last  tifty  years 
progress  has  been  rapid  in  all  branches  of  State  education, 
particularly  in  respect  to  the  expansion  of  the  curriculuiu 
and  the  development  of  methods  of  teaching.  In  this 
development  the  influence  of  the  great  leaders  in  Switzer- 
land and  Germany  has  been  marked  and  constant,  al- 
though their  theories  have  been  greatly  modified  to  suit 
the  different  conditions  in  this  country. 

I'estaloz/,i  should  perhaps  be  named  as  the  one  deserv- 
ing first  to  be  mentioned,  not  only  because  he  was  actu- 
ally one  of  the  earliest  in  order  of  time,  but  because 
there  is  mutli  that  still  abides  which  is  directly  traceable 
to  him.  Introduced  into  the  United  States  through  one  of 
his  associates,  Naef,  who  came  to  teach  in  Philadelphia 
in  1806,  the  theories  of  Pestalozzi  became  widely  dissemi- 
nated in  periodical  literature,  and  his  methods  were  grad- 
ually' adopted  into  individual  schools  and  normal  schools. 
In  1860  an  active  propaganda  known  as  the  Oswego  Move- 
ment was  undertaken,  largely  as  the  result  of  successful 
experiments  in  England  and  Canada  in  connection  with 
the  industrial  education  of  juvenile  delinquents.  The 
application  of  the  principle  of  manual  labor  was  not 
limited,  however,  in  the  United  States  to  its  original 
Pestalozzian  purpose  of  moral  redemption,  but  it  was 
utilized  in  providing  the  possibility  of  self-support  for 
needy  students.  In  the  latter  part  of  the  century  it  began 
to  be  generally  adopted  here  as  the  basis  of  organization 
for  juvenile  reformatory  institutions.  Pestalozzi's  influ- 
ence is  perhaps  best  illustrated  in  the  application  of  his 
principles  to  the  methods  of  instruction  in  language,  ele- 
mentary science,  home  geography,  and  primary  arithme- 
tic. Colburn's  arithmetic,  which  was  in  general  use  for 
nearlj'  forty  years,  is  the  most  conspicuous  example  of  a 
textbook  constructed  in  accordance  with  Pestalozzi's 
theories,  the  distinctive  feature  of  which  was  the  inductive 

87 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

procedure  from  simple,  concrete,  known  objects  to  more 
complex  and  abstract  ideas. 

In  the  early  nineties  a  movement  began  in  America  for 
popularizing  the  teachings  of  Herbart,  Charles  DeGarmo, 
and  the  brothers,  Frank  and  Charles  McMnrry,  being  the 
most  vigorous  apostles  of  the  movement.  The  effects 
have  been  seen  in  an  expansion  of  the  curriculum  to  in- 
clude especially  a  larger  proportion  of  historical  studies, 
and  in  the  interpretation  of  history  so  as  to  disclose  its 
broader  and  more  vital  social  meanings.  The  apprecia- 
tion of  literature,  and  particularly  the  study  of  complete 
classics,  has  received  a  stimulus  from  the  Herbartian 
movement.  Another  result  is  seen  in  the  more  recent  at- 
tempts to  estimate  the  cultural  values  in  different  studies 
and  to  arrange  the  subjects  in  the  curriculum  so  that  their 
effect  shall  be  unified  and  cumulative.  This  principle  of 
concentration  was  especially  elaborated  in  the  school 
work  of  Colonel  Parker  in  Chicago.  Herbart's  influence 
is  perhaps  most  generally  apparent  in  its  application  to 
teaching  method.  The  doctrine  of  "interest"  and  the  "five 
formal  steps"  in  teaching  have  become  familiar  common- 
places. 

The  first  American  kindergarten  was  opened  by  Miss 
Elizabeth  Peabody  in  Boston  in  18G0,  and  the  first  Amer- 
ican school  for  training  kindergarten  teachers  in  the  same 
city  eight  years  later.  In  the  last  two  decades  of  the 
nineteenth  century  the  kindergarten  movement  rapidly 
spread  throughout  the  United  States,  kindergartens  being 
maintained  in  many  communities  by  kindergarten  associa- 
tions, and  in  others  becoming  established  as  a  part  of 
the  regular  public  school  system. 

The  influence  of  the  kindergarten  extended  upward 
through  all  the  grades,  appearing  in  the  increased  use  of 
constructive  and  expressive  activities  for  educational  pur- 
poses.   Its  wider  application  is  to  be  seen  in  the  manual 

8S 


THE  PUBLIC  SCHOOLS  AND  THE  CHUKCHES 

training  niovenicnt,  designed  to  aid  the  ])iii)il  in  "making 
the  hand  the  obedient  servant  of  the  brain."  Between  the 
years  ISSO  and  ISOO  manual  training  was  adopted  in  tlie 
high  schools  of  nearly  forty  cities,  and  by  1905  was  taught 
in  about  two  huudred  cities.  Since  then  the  demand  for 
less  formal  exercises,  and  especially  for  special  forms  of 
industrial  and  vocational  training,  has  opci-aled  to  check 
somewhat  the  growth  of  the  movement.  Broadly  speak- 
ing, the  principle  of  self-expression,  and  in  particular, 
of  motor  expression,  so  strongly  advocated  by  Froebel, 
is  now  universally  recognized  as  one  of  the  first  essentials 
of  educational  method.  The  late  William  James  was 
perhaps  the  most  influential  expounder  of  this  principle. 

Thus,  in  the  United  States  as  in  England  and  upon  the 
continent  of  Europe,  the  nineteenth  century  has  been  a 
time  of  great  activity  in  education.  Accepting  the  princi- 
ple that  the  State  is  responsible  for  the  education  of  all 
its  children,  the  Legislatures  of  all  the  States  have  worked 
out  their  own  independent  systems,  some  of  the  newer 
States  taking  advantage  of  the  experience  of  the  others 
by  incorporating  in  their  State  constitutions  provision 
for  a  complete  sj'stem  of  popular  education  from  primary 
school  to  university. 

Following  these  preliminarj'  steps  of  organization  and 
extension  there  have  come  successive  waves  of  intensive 
development,  with  their  emphasis  upon  object  teaching 
and  illustration,  scientitic  observation,  curriculum  expan- 
sion, adaptation  and  correlation,  self-expression,  manual 
training,  sense  and  motor  training,  industrial  and  voca- 
tional training.  Kousseau's  plea  that  education  should 
be  suited  to  the  needs  of  the  child,  and  Comenius'  sug- 
gestion that  it  follow  the  order  of  child  development,  have 
at  last  been  heard.  One  element,  however,  is  still  lack- 
ing from  the  system  of  popular  education  in  the  United 
States — the  element  of  religion. 

89 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

However  much  we  may  deplore  the  exclusion  of  religion 
from  the  subjects  taught  in  the  public  school  curriculum, 
Ihis  fact  should  not  and  does  not  blind  the  American 
people  to  the  value  of  the  public  school  as  a  democratizing 
agency.  Its  influence  in  this  respect  has  been  often  re- 
marked, especially  as  it  concerns  the  newer  Americans, 
large  numbers  of  whom  came  to  these  shores  too  late  in 
life  to  learn  to  speak  a  new  language  with  any  fluency  and 
will  always  carry  about  with  them  an  old-world  attitude 
toward  government  and  citizenship.  With  these,  democ- 
racy may  never  be  anything  else  than  something  vague 
and  shadowy.  But  their  children  generally  become  much 
more  truly  democratic,  the  great  agency  in  this  trans- 
formation being,  of  course,  the  public  school. 

Here  are  assembled  all  ages  and  types,  and  all  are  sur- 
rounded by  the  same  atmosphere,  all  subjected  to  the 
same  requirements.  Here,  for  the  first  time  in  many  cases, 
is  it  possible  for  the  child  of  the  man  who  happens  to  be 
at  the  bottom  of  the  social  scale  to  prove  his  right  to 
recognition  on  equal  terms  with  the  child  of  one  who  may 
regard  himself  as  belonging  among  the  favored  few.  In 
this  friendly  competition  it  is  by  no  means  universal 
that  the  child  who  has  had  the  more  favorable  environ- 
ment wins  the  laurels  over  the  other.  Moreover,  the  very 
participation  of  all  the  children  in  a  common  program 
of  work  and  of  play  is  promotive  of  a  deeper  sympathy, 
understanding,  and  respect  between  the  difi'erent  elements 
of  the  community  life.  The  public  school  is  itself  a  democ- 
racy in  miniature,  and  through  the  wise  efforts  of  edu- 
cators in  introducing  measures  of  self-government  among 
the  pupils  themselves  it  is  providing  more  and  more  not 
only  the  atmosphere,  but  actual  training  in  the  practice 
of  democracy. 

No  institution  stands  closer  to  the  people,  being  im- 
mediately related  to  the  local  community.    It  is  supported 

90 


THE  PUBLIC  SCHOOLS  AND  THE  CHURCHES 

by  direct  taxation;  it  has  won  the  interest,  respect,  and 
cordial  snpi)ort  of  practically  all  elements  of  the  popula- 
tion;  it  has  been  comparatively  free  from  political  inter- 
ference and  is  peculiarly  responsive  to  public  opinion.  It 
has  been  remarkably  effective  in  readiing  tlie  children  of 
all  the  peoi)le  and  in  promoting  a  wide  diffusion  of  in- 
telligence. It  is  neither  strange  nor  unreasonable  that 
the  American  peoi)le  should  regard  tlie  i)ublic  school  as 
perhaps  their  most  characteristic  and  altogether  hopeful 
achievement  and  as  a  peculiarlj-^  valuable  social  asset. 

The  impulse  which  gave  rise  to  the  movement  for  popu- 
lar education  in  all  countries  has  been  traced  back  to  the 
Reformation.  During  all  this  period  since  the  Reforma- 
tion there  has  been  a  constant  tendency  toward  intellect- 
ual freedom  and  real  democracy'.  The  development  of 
the  reasoning  powers,  the  recoverj'^  of  the  stores  of  classic 
learning,  the  enthusiasm  for  discovery,  and  tlie  promise 
of  new  knowledge  to  be  obtained  through  observation  of 
facts  and  phenomena  in  nature,  the  study  of  the  mind  and 
its  processes,  tlie  protest  against  the  authoritj^  of  tradi- 
tion and  all  restraints  of  arbitrary  formality,  the  new 
faith  in  the  educability  of  all  men,  the  new  hope  for 
society  to  be  realized  through  education,  the  new  concep- 
tion of  the  teacher's  work,  the  attempt  to  analyze  and 
classify  all  knowledge  with  reference  to  its  use  in  teach- 
ing and  its  value  to  life,  the  development  of  methods  of 
teaching  based  upon  the  facts  of  child  development  and 
in  accordance  with  the  laws  of  growth — all  these  indicate 
an  increasing  appreciation  of  the  value  of  the  individual, 
a  growing  reverence  for  personality,  and  a  determination 
to  secure  more  and  more  for  each  individual  the  oppor- 
tunity for  self-improvement  and  self-expression;  that  is, 
to  realize  democracy. 

It  is  customary  to  characterize  this  movement  as  a 
movement  toward  the  secularization  of  education.    If  by 

91 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

this  is  meant  the  tendency  to  popularize  education  and 
make  it  available  for  all  men,  the  determination  to  take 
the  responsibility  for  the  support  and  direction  of  educa- 
tion out  of  the  hands  of  ecclesiastical  organizations  and 
place  it  upon  the  shoulders  of  all  the  peojjle,  the  change 
in  the  conception  of  the  aims  of  education  from  the  as- 
sumption that  it  was  a  means  of  acquainting  children  with 
the  teachings  of  the  church,  or  of  enabling  them  to  read  the 
Bible  upon  which  those  teachings  were  based,  to  the  idea 
that  the  curriculum  of  study  should  include  a  wide  range 
of  subjects  many  of  which  cannot  be  classified  under 
the  term  "religion" — if  this  be  the  meaning  of  seculariza- 
tion then  there  is  ground  for  interpreting  the  movement 
as  a  secular  movement.  The  word  "secular,"  however, 
should  not  mislead  us  into  thinking  of  the  modern  move- 
ment toward  popular  education  as  in  any  sense  anti-Chris- 
tian or  even  non-Christian  or  as  opposed  to  the  work  of 
the  Christian  Church,  Though  some  of  the  philosophers 
who  have  uttered  themselves  with  reference  to  education 
have  been  skeptical  in  their  attitude,  and  some  few  have 
been  called  atheists,  secularization,  as  applied  to  educa- 
tion, really  means  emancipation,  freedom — intellectual 
freedom,  moral  freedom,  religious  freedom — and  thosewho 
sometimes  seem  most  jealous  against  permitting  the 
church  any  share  in  the  direction  of  public  education  are 
not  necessarily  expressing  a  lack  of  sympathy  with  reli- 
gion or  Christianity,  but,  rather,  a  distrust  of  the  spirit 
of  sectarianism  and  an  anxiety  lest  the  freedom  which  has 
been  so  dearly  won  may  be  impaired. 

At  the  same  time  the  fact  remains  that  the  enormous 
intensive  development  which  has  taken  place  in  American 
education,  however  valuable  as  a  preparation  for  democ- 
racy, has  not  only  taken  place  without  reference  to  an 
inclusion  of  the  religious  element,  but  has  actuallj^  pre- 
occupied in  large  measure  the  place  in  the  life  of  the  child 

92 


THE  PUBLIC  SCHOOLS  AND  THE  CHURCHES 

which  might  otherwise  be  utilized  by  the  churches  for 
religious  instruct  ion,  were  they  prepared  to  provide  it. 
This  overcrowding  of  program  is  more  noticeable  in  the 
United  States  than  in  Germany,  where  religion  already  has 
its  allotted  jilace  in  the  curriculum  and  where  different 
types  of  education  are  provided  in  distinct  types  of  school. 
It  operates  peculiarly  to  the  disadvantage  of  Protestants, 
since  the  Roman  Catholics  maintain  parochial  schools  in 
which  they  control  the  entire  program,  while  the  Jews, 
observing  the  seventh  Hay  as  a  day  of  worship,  are  in 
a  better  position  to  utilize  Sunday  for  a  vigorous  edu- 
cational program,  if  desired.  The  time  has  arrived  for  the 
Protestant  churches  to  assume  together  the  responsibility 
of  providing  this  needed  religious  element  in  popular 
education  and  thus  make  their  civic  contribution  to  the 
cause  of  democracy.  The  development  of  their  own 
educational  agencies  on  the  one  hand,  and  recent  educa- 
tional experiments  on  the  other,  have  already  paved  the 
way  for  such  an  effective  organization  of  Protestant 
forces. 


93 


CHAPTER   VIII 

THE    DEVELOPMENT    OF    EDUCATIONAL    AGEN- 
CIES WITHIN  THE  PROTESTANT  CHURCHES 

The  first  law  establishing  schools  at  public  expense  was 
intended,  as  we  have  seen,  to  extend  the  knowledge  of  the 
Bible.  What  was  self-evident  and  to  be  expected  in  a 
homogeneous  Puritan  commonwealth  was,  however,  beset 
with  difficulty  where  Protestant  and  Romanist  ideals 
come  into  collision,  as  later  in  New  York  city,  over  the 
equitable  distribution  of  school  funds.  In  a  sense,  it 
was  the  old  Reformation  controversy  over  the  right  to 
exercise  private  judgment  in  the  interpretation  of  the 
Scriptures,  transferred  to  the  field  of  education  in  a  free 
republic,  since  the  exercise  of  this  right  is  conditioned 
upon  the  ability  to  read.  For  many  years  the  controversy 
has  continued  in  the  United  States,  becoming  more  com- 
plicated as  denominations  of  every  name  have  grown  more 
and  more  sensitive  to  the  possibility  of  encouraging  sec- 
tarian teaching  under  the  guise  of  instruction  in  the 
Bible. 

In  a  few  States  even  the  reading  of  the  Bible  in  the 
public  schools  is  officially  discountenanced.  In  Illinois 
the  State  Supreme  Court  has  ruled  against  it;  in  Cali- 
fornia, Minnesota,  Missouri,  and  Washington  similar 
action  has  been  taken  by  the  attorney-general  of  the 
State;  while  in  Arizona,  Montana,  and  New  York  the 
State  Superintendent  of  Education  has  acted  unfavorably. 
Wisconsin  and  Nebraska  have  forbidden  a  sectarian  use 
of  the  Bible,  the  reading  of  extracts  being  expressly  per- 
mitted in  Wisconsin.  Despite  these  official  pronounce- 
ments, the  Bible  is  still  read  in  all  these  States,  wherever 

94 


EDUCATION  IN  PROTESTANT  CHURCHES 

individual  teachers  desire  to  do  so  and  community  senti- 
ment is  not  distinctly  adverse.  In  two  States,  Massa- 
chusetts and  Pennsylvania,  Bible  reading  is  required  by 
law  for  tlie  whole  State.  The  National  Reform  Associa- 
tion is  authority  for  the  statement  that  "so  far  from  being 
banished  from  nearly  all  American  public  schools,  as 
many  have  supposed,  it  is  habitually  read  in  three  fourths 
of  them." 

"The  Bible  in  the  schools  question"  has  passed  through 
various  vicissitudes,  partisans  often  taking  the  view  that 
the  decision  of  the  question  as  to  whether  or  not  the  Bible 
shall  be  read  daily  in  a  school  devotional  exercise  will 
determine  also  the  classification  of  the  school  as  "reli- 
gious" or  "godless."  But  we  have  seen  that,  in  the  case 
of  Germany  at  least,  the  mere  fact  of  Bible  reading,  or 
even  of  Bible  stiidi/  by  the  pupils,  does  not  of  itself  neces- 
sarily count  for  very  much  in  their  religious  life.  It  all 
depends  upon  Jiow  it  is  taught :  upon  the  spirit  and  atmos- 
phere in  which  the  teaching  is  conducted.  The  same 
principles  we  have  also  seen  illustrated  in  connection  with 
the  teaching  of  morals  in  France.  In  other  words,  for 
effective  instruction  in  religion  and  morals,  there  is  need 
for  the  same  kind  of  skill  in  the  use  of  teaching  methods, 
the  same  kind  of  interest  and  mastery  and  freedom  of 
initiative  on  the  part  of  the  teacher,  as  in  any  other  kind 
of  teaching. 

This  principle  has  grown  constantly  clearer  through  the 
history  of  the  controversy  over  the  teaching  of  the  Bible 
in  the  schools,  and  all  religious  bodies  have  not  only 
tacitly  accepted  it,  but  have  acted  upon  it,  each  one  de- 
veloping its  own  denominational  organization  for  the 
purpose  of  providing  religious  teaching  in  its  own  way 
for  its  own  constituency.  Thus,  the  Jews  have  developed 
their  own  religious  schools,  the  Roman  Catholics  have 
established  parochial  schools,  while  the  various  branches 

95 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

of  Protestants  have  depended  mainly  upon  the  Sunday 
school.  In  this  way  there  has  grown  up  in  the  United 
States  what  is  really  a  dual  system  of  popular  education ; 
that  provided  in  the  public  schools  for  all  children,  and 
that  provided  in  the  religious  schools  and  Sunday  schools 
for  the  children  of  the  respective  faiths.  The  two  parts 
of  the  system  have  developed  along  parallel  lines,  though 
not  always  at  the  same  rate  of  progress.  In  each  case 
the  development  has  taken  place  almost  wholly  within 
the  nineteenth  century. 

The  Sunday  school  movement  received  its  first  impulse 
through  the  Society  for  Promoting  Sunday  Schools 
through  the  British  Dominions,  which  was  created  to  ex- 
tend the  type  of  school  originated  by  Robert  Raikes. 
Schools  of  this  type  were  primarily  intended  for  the  chil- 
dren of  the  poor,  and,  although  held  on  Sunday,  provided 
instruction  in  the  common  branches  and  employed  paid 
teachers.  At  the  death  of  the  founder,  in  1811,  the  num- 
ber of  pupils  in  the  British  Dominions  and  in  the  United 
States  had  reached  250,000. 

In  1791  there  was  organized  in  Philadelphia  the  "First 
Day  or  Sunday  School  Society,"  which  carried  on  in  this 
country  a  propaganda  similar  to  that  which  had  pre- 
viously been  promoted  in  England.  It  is  interesting  to 
note  that  the  three  leading  spirits  in  the  formation  of 
this  society  were  Bishop  White,  an  Episcopalian  ;Mattbew 
Carey,  a  Roman  Catholic;  and  Dr.  Benjamin  Rush,  a 
Universalist.  They  were  actuated  by  a  sense  of  civic  re- 
sponsibility, as  is  evident  from  the  preamble  to  the  con- 
stitution adopted  by  the  society : 

Whereas,  The  good  education  of  youth  is  of  first  importance  to 
society,  and  numbers  of  children,  the  offspring  of  indigent  par- 
ents, have  not  proper  opportunities  of  instruction  previous  to 
their  being  apprenticed  to  trades;  and 

Whereas,  Among  the  youth  of  every  large  city  various  Instances 

96 


EDUCATION  IN  PROTESTANT  CHURCHES 

occur  of  the  first  day  of  the  week,  called  Sunday — a  day  which 
ought  to  be  devoted  to  religious  improvement — being  employed 
to  the  worst  of  purposes,  the  depravity  of  morals  and  manners; 

It  la  therefore  the  opinion  of  sundry  persons  that  the  establish- 
ment of  Sunday  schools  in  this  city  would  be  of  essential  advan- 
tage to  the  rising  generations;  and  for  effecting  that  benevolent 
purpose  they  have  formed  themselves  into  a  Society, 

It  is  noteworthy  also  that  the  instruction  proposed  was 
confined  to  ''reading  and  writing  from  the  Bible  and  such 
other  moral  and  religious  books  as  the  Society  may  from 
time  to  time  direct."  The  same  motive  and  the  same  con- 
ception of  the  aim  of  education  were  influential  here 
which  were  operative  in  the  Massachusetts  Bay  Colony 
in  the  passage  of  the  Act  of  1G47,  providing  for  public 
schools;  and,  indeed,  the  society  petitioned  the  Legisla- 
ture to  establish  Sunday  schools  as  free  schools,  but  with- 
out success. 

Other  unions  sprang  up,  among  which  was  the  Evan- 
gelical Society,  organized  in  Philadelphia  in  1808  to 
promote  locally  the  establishment  of  Sunday  evening 
schools.  The  Pittsburgh  Union  was  formed  in  1809,  the 
Boston  Society  for  the  Moral  and  Religious  Instruction 
of  the  Poor,  in  181G,  and  the  New  York  Sunday  School 
Union  the  same  year.  A  fresh  impetus  was  given  the 
Sunday  school  movement  by  the  Rev.  Robert  Way,  of 
London,  who  stopped  at  Philadelphia  in  1811,  on  his  way 
as  a  missionary  to  India.  In  1821  the  American  Sunday 
School  Union  was  organized,  in  which  were  embraced  a 
number  of  the  earlier  organizations.  It  set  for  itself  a 
threefold  purpose:  the  disseminating  of  information 
through  publication ;  the  selection  and  preparation  of  les- 
son material;  and  the  "endeavor  to  jdant  a  Sunday  school 
wherever  there  is  a  population."  The  activities  of  this 
organization  extended  throughout  tlie  newer  States  of 
the  West  and  South,  and  were  so  effectively  carried  on 

97 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

that  in  some  States  not  a  community  remained  in  which 
there  was  not  a  Sunday  school. 

As  Sunday  schools  were  organized,  the  teachers  of  con- 
tiguous localities  met  together  for  mutual  counsel.  Out  of 
these  grew  informal  organizations,  and  finally  larger  Sun- 
day school  conventions.  Several  national  conventions 
were  held  at  intervals,  in  which  such  men  as  J.  H.  Vin- 
cent, Edward  Eggleston,  H.  Clay  Trumbull,  and  B.  F, 
Jacobs  were  conspicuous  as  leaders.  These  conventions 
greatly  stimulated  the  schools  in  perfecting  their  methods 
of  organization  and  teaching. 

A  demand  sprang  up  for  lesson  material,  and  denomina- 
tional boards  were  established  for  the  printing  and  dis- 
tribution of  Sunday  school  lessons.  A  great  impetus  was 
given  to  this  work  by  the  adoption  in  1870  of  the  uniform 
lesson  system,  the  effect  of  which  was  to  make  generally 
available  the  results  of  biblical  scholarship,  and  to  make 
more  universal  the  custom  of  providing  biblical  instruc- 
tion through  the  medium  of  the  Sunday  school. 

The  National  Convention  gradually  extended  its  organi- 
zation geographically,  until  a  complete  system  was  estab- 
lished, bringing  together  into  fraternal  and  cooperative 
relations  the  Sunday  school  forces  of  the  various  town- 
ships, uniting  these  in  State  Sunday  school  associations, 
and  finally  federating  them  into  a  national  and  inter- 
national organization.  The  outstanding  characteristic  of 
this  movement  is  the  fact  that  it  has  been  promoted  by 
the  initiative  of  laymen,  rather  than  by  the  official  leaders 
of  denominations.  It  was  born  in  the  desire  for  coopera- 
tion between  all  workers  and  agencies  in  order  to  attain 
the  largest  efficiency  with  the  least  possible  disturbance 
of  local  autonomy.  It  has  grown  from  a  single  general 
meeting  to  an  organization  holding  thousands  of  confer- 
ences annuall3%  and  requiring  for  its  work  a  large  force 
of  paid  workers  with  a  triennial  budget  of  $70,000.    Its 

98 


EDUCATION  IN  PROTESTANT  CHURCHES 

service  has  been  that  of  a  vast  promoting  agency  develop- 
ing around  llio  niiifonn  lesson  system. 

Such  had  been  the  development  of  popular  education 
under  the  auspices  of  the  state  that  by  the  beginning  of 
this  century  the  jaiblic  schools  had  progressed  in  effi- 
ciency far  beyond  the  point  reached  by  the  Sunday  schools. 
So  marked  was  the  contrast  between  the  two  types  of 
education,  and  so  strong  the  conviction  among  educators 
as  well  as  church  workers  that  some  radical  improve- 
ments should  be  made,  that  there  was  formed  in  1903  the 
Religious  Education  Association.  The  object  of  this  asso- 
ciation was  to  unite  in  one  comprehensive  organization 
the  workers  in  all  ecclesiastical,  adult,  cultural,  and  social 
organizations  desiring  fellowship,  exchange  of  thought, 
information,  and  experience  for  coojjeration  in  religious 
education.  Its  methods  have  been  those  of  agitation, 
through  conventions,  conferences,  and  addresses;  group 
organizations,  local  and  departmental;  and  publication 
of  books,  magazines,  and  pamphlets.  It  has  refrained, 
however,  from  attempting  interference  with  the  adminis- 
tration of  educational  forces  and  programs.  Its  aim  has 
been  "to  inspire  the  religious  forces  with  the  educational 
ideal,  and  educational  forces  with  the  religious  ideal." 

At  length  the  demand  for  a  better  type  of  lesson 
material  became  so  insistent  that  it  found  emphatic  utter- 
ance in  the  international  Sunday  school  conventions;  first 
at  Denver  in  1902,  again  at  Toronto  in  1905,  and  finally 
at  Louisville  in  1908,  which  passed  the  unanimous  vote : 

That  this  convention  authorize  its  Lesson  Committee  also  to 
continue  the  preparation  of  a  thoroughly  graded  course  of  lessons, 
which  may  be  used  by  any  Sunday  school  which  desires  it, 
whether  in  whole  or  in  part. 

The  passage  of  this  vote  opened  the  way  for  incorporat- 
ing in  the  teaching  of  the  Sunday  school  all  those  prin- 
ciples which  already  had  found  acceptance  in  public  school 

99 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

instruction :  the  principle  of  adaptation  of  material  and 
method  to  the  interests  and  needs  of  the  child  at  succes- 
sive ages;  the  principle  of  self -activity  and  self-expres- 
sion; the  principle  of  correlation  between  studies;  the 
principle  of  coordination  with  other  teaching  agencies. 
These  principles  have  all  entered  as  controlling  influences 
into  the  preparation  of  the  completely  graded  courses 
of  study  for  the  entire  curriculum.  Since  1908  an  entire 
series  of  annually  graded  lesson  courses  has  been  issued 
in  various  editions  by  different  denominations.  Inde- 
pendent publishing  houses  have  also  issued  similar  series 
of  graded  lessons,  so  that  the  Sunday  schools  are  at  pres- 
ent abundantly  supplied  with  lesson  material  of  high  edu- 
cational value. 

This  development  of  educational  material  has  neces- 
sitated more  precise  methods  of  teaching,  and  has  made 
imperative  some  provision  for  the  training  of  teachers. 
Thus  arose  the  teachers'  training  movement,  which  has 
been  promoted  both  by  the  International  Sunday  School 
Association  and  by  denominational  agencies.  Courses  of 
study  have  been  prepared  for  teachers,  local  conferences 
and  institutes  have  been  widely  held,  summer  schools  have 
been  organized,  colleges  have  introduced  into  their  cur- 
ricula subjects  bearing  upon  religious  education,  and 
theological  seminaries  have  added  new  departments  for 
the  purpose  of  training  leaders  in  the  new  branch  of  edu- 
cation. 

So  long  as  the  uniform  lessons  occupied  the  whole  time 
of  the  Sunday  school  it  was  necessary  to  resort  to  "supple- 
mental lessons,"  "mission  bands,"  "bands  of  mercy,"  and 
similar  agencies,  in  order  to  present  the  complete  round 
of  interests  concerning  which  the  churches  felt  that  infor- 
mation should  be  provided  their  children  and  youth.  The 
Young  People's  Missionary  Movement,  which  had  arisen 
in  order  to  press  home  upon  young  people  their  personal 

100 


EDUCATION  IN  PROTESTANT  CHURCHES 

responsibility  for  tlie  missionary  enterprise,  saw  in  the 
new  order  of  tilings  the  opportunity  to  make  missionary 
instruction  an  integral  part  of  religious  education,  and, 
accordingly,  changed  its  name  to  the  more  significant 
one,  Missionary  Education  Movement.  This  organization 
has  been  actively  associated  with  the  denominational 
agencies  in  the  preparation  of  the  new  graded  courses 
of  study. 

These  developments  have  stimulated  the  denominations 
to  strengthen  their  official  boards  in  order  to  provide  more 
adequate  denominational  leadership.  E<lucational  secre- 
taries have  been  appointed  in  several  denominations  to 
cooperate  with  editors  and  missionary  superintendents, 
and  to  emphasize  the  educational  ideals.  As  a  further 
step  toward  denominational  effectiveness,  the  Sunday 
School  Council  was  organized  in  Philadelphia  in  1910, 
the  immediate  occasion  being  the  necessity  of  closer  co- 
operation between  the  denominations  in  the  work  of 
training  teachers.  It  was  found,  moreover,  that  the  de- 
nominations had  many  problems  in  common  whose  solu- 
tion would  be  hastened  by  a  closer  aflBliation.  Some  thirty 
denominations  are  thus  represented  in  this  Council.  One 
of  the  immediate  results  which  followed  this  action  was 
the  reorganization  of  the  International  Sunday  School 
Lesson  Committee  to  include  a  larger  number  of  denomi- 
national representatives  and  a  larger  proportion  of  those 
directly  concerned  in  the  actual  construction  of  the  les- 
sons. Another  form  of  association  is  the  Commission 
on  Christian  Education  of  the  Federal  Council  of  the 
Churches  of  Christ  in  America,  which  was  formed  in  1912, 
after  the  analogy  of  the  other  commissions  of  the  Federal 
Council. 

Thus  the  Sunday  school  movement  has  proceeded 
through  the  following  stages:  first,  extension,  as  promoted 
by  the  Sunday  School  Union  and  denominational  agen- 

101 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

cies,  until  practically  every  church  now  has  its  Sunday 
school ;  second,  lesson  promotion,  most  actively  prosecuted 
in  connection  with  the  uniform  lesson  system;  third, 
organization,  which  has  been  greatly  stimulated  by  the 
International  Sunday  School  Association ;  fourth,  the  set- 
ting of  higher  ideals,  for  which  the  impulse  was  given  by 
the  Religious  Education  Association;  fifth,  intensive  de- 
velopment and  the  training  of  teachers  in  which  all  agen- 
cies have  cooperated;  sixth,  the  movement  toward  closer 
oflScial  cooperation  and  federation. 

While  this  movement  was  progressing  other  specialized 
movements  have  also  been  taking  place,  particularly  those 
having  to  do  with  the  education  of  young  people.  The 
establishment  of  Young  Men's  and  Young  Women's  Chris- 
tian Associations  in  practically  all  cities  and  many  rural 
communities  has  been  a  notable  illustration  of  interde- 
nominational cooperation.  Through  the  efforts  of  these 
associations,  broad  education  plans  have  been  put  into 
operation,  based  upon  careful  study  of  the  special  needs 
of  these  ages.  At  a  time  also  when  colleges  and  higher 
institutions  of  learning  were  seeking  release  from  ecclesi- 
astical control,  the  college  department  of  the  Young  Men's 
and  Young  Women's  Christian  Associations  has  quietly 
maintained  religious  influence  in  these  institutions  with- 
out emphasizing  sectarian  or  denominational  differences. 

More  recently  the  denominations  themselves,  realizing 
the  importance  of  developing  well  trained  leaders  in  reli- 
gious education,  as  well  as  securing  recruits  for  the 
ministry,  have  taken  steps  to  provide  official  boards 
charged  with  this  responsibility.  These  boards  are  now 
federated  in  the  Council  of  Church  Boards,  which  is 
analogous  to  the  Sunday  School  Council,  though  working 
in  a  specialized  field. 

A  movement  began  in  the  eighties  which  led  to  the  or- 
ganization  of  young  people  within  the  local   churches 

102 


EDUCATION  IN  PROTESTANT  CHURCHES 

specifically  for  trainiug  in  the  expression  of  a  devotional 
life  and  in  forms  of  service  and  church  work.  This  young 
jjeople's  movement  has  assumed  national  proportions,  al- 
though the  interdenominational  affiliations  have  never 
been  so  strong  as  those  between  Sunday  schools.  In  addi- 
tion to  these  are  many  smaller  organizations,  such  as  the 
Boy  Scouts,  the  Camp  Fire  Girls,  and  the  like,  some  of 
them  national  in  scope,  devoted  to  the  training  of  children 
and  youth  along  special  lines  of  service  or  at  special 
periods  in  their  growth. 

From  the  standpoint  of  organization  and  material,  the 
Protestant  churches  already  have  at  hand  sufficient  re- 
sources to  serve  as  a  basis  for  a  sj-stem  of  popular  in- 
struction in  religion  on  a  national  scale.  Starting  with 
much  the  same  motive  which  gave  rise  to  the  public 
schools,  the  desire  to  extend  the  knowledge  of  the  Bible, 
the  Sunday  school  movement,  like  the  movement  for  popu- 
lar education  in  general,  has  appropriated  the  aims  and 
methods  which  experiment  and  experience  have  proved 
effective.  Thus  the  Sunday  schools,  no  less  truly  than 
the  public  schools,  now  recognize,  at  least  in  theory,  that 
the  primary  aim  of  religious  education,  as  of  other  forms 
of  education,  is  complete  self-realization ;  that  it  is  neces- 
sary, to  this  end,  to  select,  prepare,  and  present  the 
material  of  study  with  reference  to  the  immediate  in- 
terests and  needs  of  the  pupil,  and  that  those  pupils  who 
are  at  a  similar  stage  of  development  must  be  taught  to- 
gether in  grades,  in  order  to  meet  individual  needs;  that 
not  only  the  Bible,  but  other  subjects  as  well — ^nature, 
missionary  narrative,  the  inspiring  chapters  from  church 
history,  and  the  story  of  contemporary  life — all  are  fruit- 
ful as  media  through  which  to  impart  a  knowledge  of 
Christian  truth ;  that  clubs,  classes,  choirs,  and  young 
people's  organizations  are  convenient  means  through 
which  to  give  expression  to  the  enthusiasms  which  have 

103 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

been  aroused;  that  all  these  need  to  be  bound  together 
under  a  unified  administration  in  the  local  church  and 
denominationally,  in  order  to  insure  the  largest  effective- 
ness; that  skill  in  teaching  and  administration,  as  well 
as  completeness  and  convenience  of  equipment,  are  essen- 
tial factors  in  the  teaching  process;  and  that  all  phases 
of  the  teaching  work  of  the  church  should  be  placed  upon 
a  scientific  basis,  with  careful  records  of  the  progress 
of  each  pupil  at  each  stage  of  the  teaching  process. 

The  Protestant  Sunday  school  movement  is  greatly 
hampered  at  present  by  the  tradition  that  the  work  must 
all  be  done  at  one  time,  on  one  day,  and,  for  the  most 
part,  at  one  session,  and  even  in  one  large  group.  This 
custom  began  when  schools,  like  those  of  Robert  Raikes 
and  their  successors  in  Philadelphia,  were  formed  as  a 
philanthropic  agency  and  were  held  on  Sunday  because 
of  the  demoralizing  influence  of  idleness  upon  children 
and  youth.  At  that  time  education  was  comparatively  a 
simple  matter,  and  Sunday  a  da}^  devoted  chiefly  to  reli- 
gion. Now  all  life  has  become  much  more  complex,  edu- 
cation— even  in  religion — is  a  much  more  exacting  task, 
and  Sunday  has  become  very  generally  a  day  for  rest 
and  recreation.  The  very  development,  therefore,  of  the 
church's  educational  resources  within  recent  years  has 
made  more  apparent  than  ever  the  inadequacy  of  the  time 
allowed  and  the  necessity  of  providing  more  time  and 
some  better  plan  for  making  such  instruction  thoroughly 
effective.  That  the  need  for  some  larger  provision  is 
keenly  felt  is  evident,  not  only  from  the  recent  develop- 
ments within  the  churches  themselves  and  the  movements 
toward  closer  federation,  but  also  from  certain  significant 
experiments  within  the  ranks  of  the  public  school  forces 
which  look  toward  a  closer  alliance  between  those  in 
charge  of  the  public  school  system  and  those  who  are  in- 
terested in  the  educational  work  of  the  churches. 

104 


CHAPTER    IX 

SOME  RECENT  EX^ERIMENTS  IN  RELIGIOUS 
EDUCATIONi 

It  is  a  significant  fact  that  professional  educators  are 
taking  the  initiative  in  devising  plans  for  religious  educa- 
tion, the  execution  of  which  involves  the  cooperation  of  the 
churches.  In  some  instances  they  frankly  express  the  con- 
viction that  the  churches  are  not  only  responsible  for 
providing  the  religious  element  in  popular  education,  but 
that  they  must  be  stimulated  toward  the  attainment  of 
such  standards  as  are  maintained  in  the  public  schools. 
Three  of  the  experiments  to  be  described  concern  high 
school  pupils.  The  others  apply  to  pupils  of  all  grades. 
The  last  two  experiments  are  interesting  as  illustrations 
of  cooperative  work  between  different  denominations,  on 
their  own  initiative.  All  the  plans  alike  involve  interde- 
nominational cooperation  for  the  most  effective  results, 
while  all  seek  to  conserve  the  principle  of  religious  lib- 
erty and  denominational  initiative. 

1.    The  North  Dakota  Plan^ 

This  experiment  was  devised  in  1912  by  Professor  Ver- 
non P.  Squiers,  of  the  Universitj'  of  North  Dakota,  and 
is  intended  for  pupils  of  high  school  age.  Its  appeal  is 
based  upon  the  statement  that  "a  knowledge  of  the  Bible 
is  an  essential  in  a  good  education,"  and  the  plan  proposes 
to  provide  an  opportunity  for  joung  people  to  become 
familiar  with  the  Bible  as  history  and  literature.  The 
argument  urges  that  this  is  necessary  to  any  intelligent 

•  For  an  elaborate  diFPUseion  of  State  credit,  see  Wood,  School  and  College  Credit 
for    Outside    Bible    Studv. 

*  For  eylUbuB  of  North  DakoU  Plan,  see  Fart  II,  pp.  173f. 

105 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

appreciation  of  English  literature,  but  that  the  average 
young  person  to-day  lacks  this  knowledge,  such  ignorance 
being  even  a  matter  of  common  jest. 

Any  intention  to  engage  in  a  religious  propaganda  is 
emphatically  disclaimed.  The  plan  as  proposed  by  Pro- 
fessor Squiers  "was  recommended  by  the  State  Educa- 
tional Association,  unanimously  indorsed  by  the  Confer- 
ence of  City  Superintendents  and  High  School  Principals, 
and  adopted  by  the  State  Board  of  Education  as  a  purely 
educational  measure."  Any  quickening  of  interest  in  reli- 
gion which  might  follow  is  only  incidental  to  the  main 
purpose.  There  is  no  thought  of  interfering  in  any  way 
with  the  prerogatives  of  the  church,  nor  of  disregarding 
the  accepted  status  of  church  and  state  as  separate  in- 
stitutions. It  is  simply  assumed  that  the  state,  being 
charged  with  the  responsibility  of  educating  its  youth,  is 
at  liberty  to  include  in  its  program  whatever  it  believes 
to  be  essential.  The  scope  of  the  state's  activities  is  con- 
fined to  such  asjjects  of  the  educational  process  as  win 
universal  approval. 

The  plan  is  embodied  in  an  outline  or  syllabus  of  Bible 
study  prepared  by  the  five  members  of  the  State  Board  of 
Education.  This  syllabus  determines  the  ground  to  be 
covered  in  the  study,  and  the  nature  and  range  of  facts 
to  be  considered.  The  only  textbook  prescribed  is  the 
Bible  itself,  of  which  any  recognized  version  is  acceptable. 
At  the  completion  of  the  course  the  State  ofifers  a  credit 
of  one  half  unit  toward  the  fifteen  or  sixteen  required  for 
graduation,  upon  condition  that  the  candidate  pass  an 
examination,  this  credit  being  equivalent  to  that  regularly 
allowed  to  a  study  taken  five  times  a  week  for  eighteen 
wrecks.  It  is  understood  that  no  public  funds  are  used 
for  promotion,  all  expenses  being  borne  by  the  State  Sun- 
day School  Association.  No  public  buildings  or  teachers 
are  required  for  the  work  of  instruction,  since  the  instruc- 

106 


EXPERIMENTS  IN  RELIGIOUS  EDUCATION 

tion  is  provided  voluntarily  by  the  cliiirchew  of  the  various 
denomiuations.  Syllabus,  examination,  and  credit  con- 
stitute the  features  of  the  plan  in  v.liich  the  State  partici- 
pates, and  here  its  responsibility  ends. 

The  voluntary  nature  of  the  entire  instruction  is  em- 
phasized. No  pupil  is  required  to  take  the  study.  In- 
dividual teachers  ai'e  free  to  emphasize  as  much  as  they 
will  the  religious  values  of  the  literature,  or  to  assign 
additional  readings  in  textbooks  and  reference  works. 
The  study  may  be  conducted  on  Sunday  or  week-day,  at 
the  Sunday  school,  in  the  young  people's  society,  or  at 
home — all  these  are  matters  of  indifference  to  the  State, 
which  is  concerned  simply  in  securing  an  objective  study 
of  Bible  facts  and  in  ascertaining  how  completely  the 
pupil  has  gained  a  knowledge  of  these  facts. 

The  requirements  embrace  studies  in  biblical  geogra- 
phy, acquaintance  with  fifty  Old  Testament  narratives, 
an  outline  of  Hebrew  history  before  Christ,  the  books  of 
the  Old  Testament,  and  five  memory  passages. 

The  plan  has  met  with  a  hearty  response  from  churches 
of  all  denominations,  both  Protestant  and  Roman  Catho- 
lic, the  largest  number  of  examination  papers  being  sub- 
mitted in  one  year  by  a  Catholic  teacher  using  the  Douai 
version,  every  pa})er  of  which  was  approved  by  the  ex- 
aminer and  awarded  credit.  Sundaj'^  school  workers  have 
felt  the  stimulus  of  having  Bible  study  standardized, 
pupils  have  come  to  the  study  with  a  new  interest  because 
of  the  incentive  provided  in  the  half-credit,  and  day 
school  teachers  have  been  more  willing  to  participate  in 
the  work  of  the  Sunday'  schools.  No  criticism  of  the  plan 
is  reported  from  within  the  State. 

Fifteen  young  people  attempted  the  examination  at  the 
first  opportunity,  in  January,  1913.  Of  these,  eleven  were 
successful.  In  June  of  that  year  112  papers  from  thirty- 
two   communities   were   sent   in,   ninety-eight   receiving 

107 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

credit.  In  June,  1916, 166  papers  were  received  from  fifty- 
four  towns,  of  which  156  were  given  credit. 

Incidentally,  the  plan  has  reacted  upon  the  Sunday 
schools,  inspiring  them  to  higher  efficiency  in  all  their 
departments.  Teachers  realize  that  their  work  is  being 
brought  into  comparison  with  that  in  the  day  school. 
This,  in  turn,  has  created  a  demand  for  training  classes 
and  has  raised  the  quality  of  the  teaching.  Through  this 
cooperative  relationship  between  home,  school,  and 
church,  the  real  unity  of  their  common  task  has  been 
emphasized. 

The  North  Dakota  plan  has  created  wide  interest  and 
initial  steps  have  been  taken  in  Indiana,  Washington, 
Oregon,  California,  Iowa,  and  West  Virginia  toward  put- 
ting a  similar  plan  in  operation.  Individual  high  schools 
have  also  adopted  the  plan  in  towns  in  Missouri,  Alabama, 
and  possibly  in  other  States.^ 

2.    The  Colorado  Plan^ 

Another  experiment,  slightly  earlier  in  its  beginnings 
than  the  North  Dakota  plan,  though  a  little  slower  to 
secure  full  adoption,  had  its  origin  in  Greeley,  Colorado, 
in  1910.  The  plan,  as  at  first  proposed,  was  designed  to 
provide  elective  courses  in  Bible  study  for  the  students 
at  the  State  Teachers'  College  and  proved  so  popular  that 
two  hundred  and  fifty  students  elected  the  course  in  1911, 
sixty  of  the  number  being  members  of  the  Roman  Catholic 
Church.  It  was  decided  to  extend  the  scope  of  the  plan 
to  make  it  applicable  to  the  high  schools,  and  in  Novem- 
ber of  that  year  the  Educational  Council  of  the  State 
Teachers'  Association  appointed  a  committee  of  three  to 
consider  the  plan  and  to  cooperate  with  a  similar  com- 


1  For  description  of  adaptations  in  various  States,  see  Wood,  op.  cit.,  chas.   v-x. 
»  For  Byllabua  of  the  Colorado  Plan,  see  Part  II,  p.  185. 

108 


EXPERIMENTS  IN  RELIGIOUS  EDUCATION 

mittee  of  the  State  Sunday  School  Associatiou  in  work- 
ing out  a  course  for  the  liigh  schools  of  C^olorado, 

While  this  couiiiiittce  was  at  work  it  learned  of  the 
program  already  independently  inaugurated  in  North 
Dakota.  In  November,  lOi;^,  it  presented  to  the  State 
Teachers'  Associatiou  the  following  resolutions,  which 
were  unanimously  adopted : 

1.  The  religious  education  of  the  boys  and  girls  who  are  in  our 
public  schools  is  a  matter  of  unquestioned  importance,  and  should 
be  emphasized  and  furthered  in  every  legitimate  way. 

2.  The  Sunday  school  is  a  historic  institution,  backed  by  strong 
religious  organizations,  and  exercising  a  wide  religious  influence 
over  young  people.  Up  to  a  recent  date,  however,  but  little  serious 
effort  seems  to  have  been  made  to  set  up  acceptable  standards  of 
teaching  in  its  work,  or  to  secure  on  the  part  of  the  pupils  any 
real  preparation  of  assigned  lessons.  If  such  improvements  can 
be  made,  the  Sunday  school  is  entitled  to  an  honorable  place 
among  our  educational  forces. 

3.  We  believe  that  a  closer  cooperation  between  the  public 
schools  and  the  Sunday  school  would  be  of  mutual  advantage,  and 
might  assist  the  latter  in  becoming  a  more  efficient  agency  of 
religious  education,  and  that  such  cooperation  is  possible  without 
transgressing  our  fundamental  principles  of  religious  liberty. 

4.  We  therefore  recommend  that  this  association  approve  of  the 
strong  effort  now  being  made  by  the  churches,  the  denominational 
educational  departments,  and  the  Colorado  State  Sunday  School 
Association,  to  elevate  the  standards  of  teaching  in  Sunday 
schools,  to  improve  their  courses  of  study,  and  to  secure  on  the 
part  of  the  pupils  the  same  grade  of  lesson  preparation  as  is 
demanded  in  public  school  work;  that,  with  this  object  in  view, 
it  commend  to  the  Sunday  schools  for  classes  of  high  school  grade 
the  recognized  standards  of  the  North  Central  Association  of 
Secondary  Schools  and  Colleges;  that,  when  these  standards  have 
been  attained,  It  recommend  that  high  schools  give  credit  for 
Bible  study  of  corresponding  grade  in  the  Sunday  schools,  to  an 
extent  not  to  exceed  one  fourth  unit  for  each  year's  work,  and 
that  this  body  appoint  a  permanent  committee  to  cooperate  In 
prudent  and  legitimate  ways  for  all  the  foregoing  purposes  with 
a  similar  committee  from  the  Colorado  State  Sunday  School 
Association. 

109 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

The  distinctive  features  of  the  Colorado  plan  as  com- 
pared with  the  North  Dakota  plan  are,  therefore,  its  frank 
recognition  of  the  Sunday  schools  as  a  correlative  edu- 
cational agency,  its  pledge  of  active  and  helpful  coopera- 
tion, and  its  clearly  defined  purpose  to  standardize  the 
Sunday  school  teaching  as  a  condition  of  granting  credit 
to  the  pupil. 

This  plan  provides  a  four  years'  elective  course  for  high 
school  students,  to  be  adapted  to  their  unfolding  life  and 
correlated  with  the  curriculum  of  the  high  schools.  The 
course,  in  outline,  is  as  follows : 

Course  I.  Heroes  and  Leaders  of  Israel — Ready  in  detail, 
September,  1914. 

Course  II.  1st  semester:  The  Friends  and  Followers  of  Jesus. 
2d  semester:  The  Life  and  Labors  of  Jesus.  Both  ready  in  detail 
September,  1915. 

Course  III.  1st  semester:  Bible  History.  2d  semester:  Bib- 
lical Literature.    Both  ready  in  detail  September,  1916. 

Course  IV.  Social  Institutions:  The  Social  Application  of 
Bible  Teaching:  To  be  ready  in  detail  September,  1917. 

As  in  the  case  of  the  North  Dakota  plan,  no  State  funds 
are  to  be  devoted  to  this  purpose,  no  State  or  school  build- 
ing to  be  used,  no  j)ublic  school  teachers  to  give  instruc- 
tion during  school  hours.  The  work  is  to  be  done  in  the 
various  churches  during  Sunday  school  hours,  each  de- 
nomination being  free  to  impart  instruction  in  its  own 
way.  If,  however,  credit  is  to  be  asked,  the  teachers  must 
conform  to  the  recognized  standards  for  high  school, 
namely,  ''The  minimum  scholastic  attainment  of  high 
school  teachers  shall  be  equivalent  to  graduation  from  a 
college  belonging  to  the  North  Central  Association  of  Col- 
leges and  Secondary  Schools,  including  special  training 
in  the  subjects  they  teach." 

Furthermore,  the  State  Sunday  School  Association  is 
called  upon  to  maintain  and  conduct  annually  training- 

110 


EXPERIMENTS  IN  RELIGIOUS  EDUCATION 

st'liools  in  order  that  the  teachers  maj'  become  properly 
qualified  for  meeting  the  standard. 

The  instruction  must  comprise  forty  recitations  of 
forty-five  minutes,  each  year  for  four  years,  and  the  pupil 
must  meet  all  high  school  requirements,  as  to  attendance, 
deportment,  general  attitude,  and  character  of  work  done. 
And  the  churches,  on  their  part,  must  provide  separate 
rooms,  free  from  interrui)tion  during  the  lesson  period, 
suitable  desks  or  table-room  for  each  pupil,  a  blackboard, 
maps,  Bible  dictionary,  and  other  needed  reference  works. 
In  estimating  the  work  for  credit,  examination  counts  one 
half  and  recitations  or  thesis  work  one  half. 

In  1915  850  high  school  pupils  were  enrolled  throughout 
the  State,  of  whom  about  200  were  of  the  Roman  Catholic 
faith.  The  number  was  considerably  larger  the  follow- 
ing year.  Many  more  were  included  in  the  classes  who 
were  not  enrolled  for  credit. 

The  Colorado  plan  has  also  been  favorably  considered 
in  other  States.  At  the  Kansas  State  Teachers'  Asso- 
ciation in  1914,  a  resolution  was  passed  embodying  virtu- 
ally the  same  features  which  appear  in  Colorado,  includ- 
ing the  standardization  of  the  teacher  and  the  equipment. 

3.    The  Lakewood,  Ohio,  Plan 

The  superintendent  of  the  high  school  in  Lakewood,  a 
residential  suburb  of  Cleveland,  Ohio,  was  also  a  member 
of  the  Educational  Committee  of  the  Federated  Churches 
of  Greater  Cleveland.  In  response  to  a  request  from  that 
body,  and  with  the  sympathetic  concurrence  of  the  Lake- 
wood  Board  of  Education,  steps  were  taken  to  introduce 
biblical  history  and  literature  directly  into  the  high 
school  curriculum. 

As  a  preliminary  step,  the  department  of  biblical  his- 
tory and  literature  in  Western  Reserve  University  was 
induced  to  accept  the  course  as  leading  to  one  of  the 

111 


KELIGIOUS  EDUCATION  AND  DEMOCRACY 

regular  entrance  credits  of  the  university.    The  plan  of 
the  course  is  as  follows : 

1.  The  course  to  be  elective,  open  to  Juniors  and  seniors;  the 
juniors  choosing  it  in  place  of  history,  and  the  seniors  In  place  of 
English. 

2.  The  recitations  to  come  five  times  a  week  In  a  regular 
period,  as  any  subject. 

3.  To  be  taught  by  a  member  of  the  faculty,  a  college  graduate 
who  has  majored  in  that  subject  or  has  done  graduate  work  in 
that  field. 

4.  To  be  taught  as  history  and  literature  with  a  view  to 
acquainting  the  students  with  the  Bible  as  a  book  of  literary, 
historical,  and  ethical  value;  aiming  not  to  be  dogmatic  or 
sectarian. 

5.  Any  version  of  the  Bible  to  be  permitted. 

After  some  diflSculty  in  procuring  a  suitable  textbook,  a 
selection  was  finally  made  and  a  reference  library  and 
maps  were  installed.  The  course  was  conducted  accord- 
ing to  methods  followed  in  similar  high  school  courses  in 
history  and  literature,  and  the  average  standing  attained 
in  the  examination  was  86.8  per  cent  for  the  half-year. 
Great  interest  was  manifested  on  the  part  of  the  students, 
who  expressed  warm  appreciation  of  the  opportunity  thus 
afforded. 

4.  The  Gary  Plan^ 

This  experiment  in  education  has  been  widely  adver- 
tised. The  features  which  concern  instruction  in  religion 
are  purely  incidental  to  the  larger  educational  scheme, 
which,  briefly  considered,  is  based  upon  the  theory  that 
the  public  school  is  but  one  of  the  many  educational 
agencies  operative  upon  the  life  of  a  child. 

The  home  is  another  important  factor,  and  so  are  the 
church,  the  public  library,  the  public  playgrounds,  and  the 
shop  where  he  learns  his  trade.    These  may  be  regarded 


'For  sample  denominational  curricula  at  Gary,  see  Part  II,  pp.  207f. 

112 


EXPERIMENTS  IN  RELIGIOUS  EDUCATION 

as  constructive  educational  agencies.  Over  against  these 
are  the  destructive  agencies :  among  these  may  be 
reckoned,  in  some  instances,  the  moving  picture  show,  the 
poolroom,  the  saloon,  the  back  alley.  If  we  would  know 
how  a  child  is  being  educated,  wd  must  take  all  these  into 
consideration,  for  education  is  the  resultant  of  all  these 
forces.  The  importance  of  this  statement  will  appear  if 
we  attempt  to  follow  through  one  day's  program  in  the 
life  of  an  ordinary  boy.  Allowing  eight  hours  for  sleep, 
two  hours  for  meals,  six  hours  for  school,  there  yet  re- 
main eight  hours  of  the  day  to  be  accounted  for.  Often 
it  is  during  these  eight  hours  that  he  is  being  most  effec- 
tivelj'  taught,  for  then  he  is  apt  to  be  doing  things  on  his 
own  initiative,  without  oversight  or  restraint  or  direction, 
and  things,  too,  which  are  absorbingly  interesting.  More- 
over, this  teaching  often  runs  directly  counter  to  that 
which  the  home  and  the  school  attempt  to  supply,  thus 
neutralizing  in  some  measure  their  effort.  Add  to  this 
the  long  vacation,  when  in  many  instances  the  boy  is 
left  to  himself,  without  any  suggested  program,  and  we 
have  at  hand  an  explanation  of  the  demoralized  condition 
frequently  commented  upon  by  teachers  at  the  opening 
of  the  school  year. 

The  superintendent  of  the  Gary  Schools,  Mr.  William 
A.  Wirt,  believes  it  to  be  the  duty  of  society  to  prepare  a 
program  for  the  entire  life  of  the  child  in  which  due 
recognition  shall  be  made  of  all  these  educational  forces, 
bringing  together  into  cooperative  relationship  those 
which  are  constructive,  and  eliminating,  so  far  as  possible, 
those  which  are  destructive.  It  is  his  theory,  further- 
more, that  the  time  of  the  child  does  not  belong  to  the 
school,  but  to  the  parent;  the  school  acts  simplj'  as  the 
agent  of  the  parent  in  arranging  the  program  and  supply- 
ing those  influences  which  the  home  cannot  supply,  un- 
aided. 

113 


EELIGIOUS  EDUCATION  AND  DEMOCRACY 

With  this  view  of  education  Mr.  Wirt  found  in  the  town 
of  Gary  a  unique  field  for  experimentation.  The  United 
States  Steel  Corporation  had  just  selected,  on  a  sandy 
shore  of  Lake  Michigan,  a  site  for  the  building  of  a  great 
new  industrial  plant.  A  city  sprang  into  being  as  if  by 
magic.  Its  population  consisted  largely  of  foreigners, 
needing  adequate  education  in  the  fundamentals  of  Amer- 
ican citizenship;  needing  also  training  in  the  industrial 
trades.  The  first  problem  which  faced  the  new  superin- 
tendent was  the  problem  of  providing  school  buildings 
fast  enough  to  meet  the  demand.  To  meet  this  emergency 
he  devised  the  plan  of  conducting  four  simultaneous  edu- 
cational programs,  or  practically  four  schools  at  a  time, 
in  connection  with  one  school  building.  Incidentally, 
he  incorporated  in  this  scheme  not  only  the  school  itself 
but  the  other  educational  agencies  as  well.  The  curricu- 
lum is  divided  into  four  parts :  mental  discipline — such 
as  is  ordinarily  given  in  the  schools — vocational  train- 
ing, auditorium  work,  and  outside  activities.  "While 
one  division  is  at  study,  another  is  in  the  vocational  shops, 
the  third  is  in  the  auditorium,  and  the  fourth  at  outside 
activities,  such  as  playground,  gymnasium,  public  library, 
or  church."  This  is  all  made  possible  by  lengthening  the 
school  day,  the  school  week,  and  the  school  year.  The 
advantage  of  it  to  the  community  lies  not  only  in  the 
fact  that  more  work  can  be  carried  on  with  the  same  in- 
vestment in  school  buildings,  but  all,  parents  and  pupils 
alike,  are  kept  face  lo  face  with  the  fact  that  many  things 
in  life  have  educational  value.  Thus  an  added  respect  is 
given  to  the  home,  the  library,  the  church,  as  educational 
institutions. 

The  bearing  of  this  upon  the  problem  of  the  church  and 
the  Sunday  school  is  this:  the  public  school  does  not  at- 
tempt to  provide  religious  education,  nor  to  interfere  in 
any  way  with  those  who  do.    It  simply  makes  the  place 

114 


EXPERIMENTS  IN  RELIGIOUS  EDUCATION 

for  such  instriK'tioii  in  the  program,  releasing  the  child 
from  other  school  duties,  upou  request  of  the  parents, 
in  order  to  be  taught  the  Bible  and  religion  at  the  church 
of  their  choice.  That  this  opportunity  is  appreciated 
may  be  seen  from  the  fact  that  eight  denominations  re- 
sponded, some  of  them  providing  salaried  teachers,  others 
undertaking  the  work  with  voluntary  teachers  and  upon 
their  own  resources.  About  2,000  children  have  thus  been 
brought  under  week  day  instruction  in  religion,  among 
whom  are  to  be  numbered  Jews  as  well  as  Christians. 

As  compared  witli  the  North  Dakota  and  Colorado 
plans,  the  Gary  plan  exhibits  the  following  differences : 

1.  The  Gary  plan  is  not  limited,  in  its  provisions,  to  high  school 
students. 

2.  It  does  not  offer  credit. 

3.  It  therefore  attempts  no  specifications  as  to  the  nature  of  the 
course,  its  duration,  the  conditions  under  which  teaching  shall  be 
done,  or  any  other  matters  pertaining  to  standardization. 

4.  It  assumes  no  responsibility  whatever  for  the  pupil's  attend- 
ance upon  the  church  school  or  for  his  record  while  there.  It 
takes  the  ground  that  such  responsibility  belongs  to  the  parent. 

5.  It  encourages  religious  instruction  in  the  church  school  In 
that  it  recognizes  the  church  as  one  among  many  educational 
agencies,  and  hence  as  entitled  to  a  portion  of  the  child's  time,  so 
far  as  this  can  be  arranged  in  a  manner  not  to  conflict  with  his 
school  program.  The  lengthened  school  day  and  school  year  make 
possible  the  use  of  a  larger  amount  of  time  apart  from  the  school 
program  than  might  otherwise  be  the  case. 

5.  The  Gary  and  the  Ettinger  Plans  in  New  York  City 

In  order  to  meet  the  great  demand  upon  its  public 
school  system.  New  York  city  has  been  compelled  to  resort 
to  various  expedients.  In  some  cases  it  has  been  possible 
to  serve  the  children  with  part-time  schedules  only.  For 
the  last  two  years  the  Ettinger  plan  has  been  in  operation 
in  certain  schools,  according  to  which  a  schedule  of  inter- 
locking hours  is  arranged  so  that  groups  A  and  B  will 

115 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

alternate  at  various  periods  between  8 :30  and  4 :30.  Some 
90,000  children  are  affected  by  this  plan,  half  of  whom  are 
free  up  to  10:30  in  the  morning  and  the  other  half  free 
after  2:30.  In  the  fall  of  1914  the  Gary  plan  was  intro- 
duced into  one  school  in  Brooklyn,  and  in  February,  1915, 
into  another  school  in  the  Bronx.  Under  this  plan  in 
New  York  city,  as  in  Gary,  the  pupils  will  follow  a 
schedule  in  which  four  different  types  of  activity  will  be 
proceeding  simultaneously,  and  which  will  permit  chil- 
dren during  the  "auditorium  period"  to  go  to  the  churches 
for  religious  instruction. 

Out  of  the  1,000,000  children  of  school  age  in  New  York 
city,  it  is  estimated  that  approximately  500,000  are  re- 
ceiving no  religious  instruction  whatever,  and,  inasmuch 
as  many  of  these  children,  on  account  of  part-time  pro- 
grams, or  through  the  provisions  of  the  Ettinger  or  Gary 
plans,  may  be  available  to  the  churches  for  religious  in- 
struction, it  was  evident  that  the  churches  of  New  York 
city  were  confronted  by  an  emergency  which  might  by 
proper  enterprise  and  wise  planning  be  turned  into  an 
opportunity.  This  fact  was  particularly  emphasized  by 
the  vote  of  the  Board  of  Education  determining  to  ex- 
tend the  Gary  plan  to  twelve  schools  in  the  Bronx  as 
soon  as  the  buildings  could  be  reconstructed.  This  will 
release  35,000  children  for  religious  instruction  under 
church  auspices. 

In  view  of  this  situation  a  conference  was  called  at 
Columbia  University,  May  20,  1915,  upon  the  initiative  of 
the  Demonstration  School  Committee  of  the  Episcopal 
Church  which  was  attended  by  one  hundred  representa- 
tives from  the  various  religious  bodies  of  the  city.  Mr. 
William  A.  Wirt,  superintendent  of  the  Gary  Schools, 
outlined  the  possibilities  of  religious  instruction  in  con- 
nection with  the  Gary  plan.  At  this  conference  a  tempo- 
rary committee  was  appointed  to  organize  a  permanent 

116 


EXPERIMENTS  IN  KELTaTOTTS  EDUCATION 

official  interdenominational  committee  to  take  advantage 
of  the  opportunity  for  week-day  religions  instruction.  The 
report  of  the  committee  contained  the  following  resolu- 
tion: 

Resolved,  That  we  will  endeavor  to  persuade  our  various  min- 
isterial associations  to  plan  for  a  city-wide  revival  of  religious 
education.    To  this  end  we  will  recommend: 

1.  That  a  permanent  interdenominational  committee  on  reli- 
gious education  be  created; 

2.  That  the  City  Sunday  School  Association,  together  with  the 
Committee  on  Religious  Education  of  the  Federation  of  Churches, 
be  requested  to  prepare  and  submit  a  plan  of  specific  measures  for 
advance  In  both  the  home  and  the  church  school; 

3.  That  the  permanent  committee,  after  approval  of  such  plans, 
take  steps  for  a  simultaneous  proclamation  and  propaganda  with- 
in all  the  churches,  and  for  paying  the  necessary  expenses. 

The  plans  of  the  committee  so  far  as  outlined  contem- 
plate cooperation  with  school  programs  in  securing  week- 
day religious  instruction  and  in  pi"ovi<ling  teachers  and 
places  at  convenient  locations  where,  through  denomina- 
tional or  united  effort,  as  local  congregations  desire,  there 
is  no  thought  of  making  religious  education  compulsory. 
Appeal  will  be  made  for  the  cooperation  of  parents  and 
for  voluntary  and  missionary  service  on  the  part  of  the 
church  itself.  The  aim  will  be  to  make  the  instruction 
broadly  religious  and  ethical  rather  than  sectarian.  There 
will  be,  of  course,  no  direct  connection  between  the  church 
and  the  public  school,  the  church  merely  utilizing  such 
time  as  is  not  under  control  of  the  Board  of  Education. 
The  only  condition  imposed  by  the  interdenominational 
committee  is  that  the  time  used  by  the  church  is  not 
needed  by  the  school  for  academic  training,  it  being  as- 
sumed that  five  hours  a  day  for  five  days  of  the  week  may 
properly  be  claimed  by  the  school. 

Steps  have  been  taken  to  organize  in  Manhattanville  a 
district  council  composed  of  twenty-five  clergymen  and 

117 


KELIGIOUS  EDUCATION  AND  DEMOCRACY 

school  authorities  responsible  for  the  welfare  of  the  chil- 
dren of  the  neighborhood.  Upon  this  council  are  repre- 
sentatives of  the  Dutch  Reformed,  Episcopal,  Jewish, 
Methodist,  Lutheran,  Reformed,  Presbyterian,  and  Roman 
Catholic  Churches.  A  census  of  the  district  was  author- 
ized to  ascertain  the  exact  number  and  location  of  chil- 
dren not  aflaiiated  with  any  religious  body.  Upon  the 
basis  of  this  census  it  is  proposed  to  enlist  the  cooperation 
of  parents  in  securing  for  their  children  systematic  week- 
day religious  instruction. 

The  effect  of  the  plan  already  has  been  to  stimulate  in 
the  churches  a  consciousness  of  their  community  responsi- 
bility, and  for  the  first  time  to  bring  together  into  agree- 
ment all  the  religious  bodies  of  New  York  in  working  out 
a  program  of  religious  instruction  for  every  school  child 
"in  which  all  sectarian  difficulties  shall  be  laid  aside  and 
all  shall  stand  upon  the  broad  platform  of  the  child's 
right  to  be  taught  the  Fatherhood  of  God  and  the  brother- 
hood of  man." 

6.  The  Religious  Day  School^ 

This  institution  originated  in  Wisconsin  in  1898,  the 
first  schools  being  organized  in  rural  communities  by  the 
Rev.  H.  R.  Vaughn,  a  Congregational  pastor  at  Elk 
Mound.  Realizing  the  inadequacy  of  Sunday  school  in- 
struction in  Protestant  churches,  and  observing  that  the 
German  and  Scandinavian  Lutheran  bodies  conduct 
schools  regularly  in  their  own  languages  in  vacation  time, 
a  part  of  the  program  being  devoted  to  the  study  of  the 
catechism  and  Bible  history,  it  had  occurred  to  him  that 
this  free  time  might  also  be  utilized  by  the  English-speak- 
ing Protestant  churches  for  providing  a  program  of  sys- 
tematic religious  instruction. 


>  For  curricula  of  the  Religioiia  Day  School,  see  Part  II,  p.  220. 

118 


EXPERIMENTS  IN  RELIGIOUS  EDUCATION 

From  modest  beginnings  tlie  plan  developed  during  the 
years  between  1!)00  and  1010.  Emphasis  was  wisely  laid 
at  first  upon  work  in  the  teachers'  training  institute  at 
Elk  Mound,  whose  system  included  demonstration  of 
methods  and  practice  teaching.  No  ell'ort  has  been  made 
to  carry  on  a  propaganda,  but  the  plan  has  been  allowed 
to  develop  in  a  natural  manner  and  experimentally.  The 
demand  has  grown  so  strong  that  printed  directions  have 
been  prepared  for  organizing  such  schools  and  construct- 
ing the  curriculum. 

The  schools  are  held  for  two  or  three  weeks  during  the 
summer.  The  sessions  last  from  nine  until  twelve  o'clock. 
The  children  are  graded  as  in  public  school,  although  two 
grades  may  be  combined  where  the  numbers  are  too  few  to 
constitute  a  profitable  class.  These  two-grade  groups  may 
be  recognized  the  next  year,  the  pupils  using  the  lower 
grade  material  the  first  year  and  taking  the  upper  grade 
material  the  second  year,  thus  providing  each  grade  with 
a  graded  course  of  study.  Six  teachers  are  required : 
a  kindergartner,  four  teachers  for  the  two-grade  groups, 
and  one  teacher  for  the  high  school  group,  or,  still  more, 
if  the  school  is  larger.  The  teachers  are  paid  a  moderate 
salary,  and  preference  is  given  to  those  who  have  been 
trained  for  public  school  w^ork.  A  supervising  principal 
is  also  necessary  to  train  the  teachers  in  the  characteristic 
methods  of  the  schools. 

The  session  is  divided  into  four  forty-five-minute 
periods.  Three  regular  courses  of  instruction  are  pro- 
vided for  each  group  except  the  kindergarten.  During 
the  first,  second,  and  fourth  periods,  the  classes  are 
taught  separately;  in  the  third  period  there  is  a  ten- 
minute  recess,  after  which  a  half-hour  is  spent  together 
in  joint  assembly. 

In  all  grades  one  period  is  devoted  to  instruction 
through  carefully  graded  Bible  stories,  oral,  and  without 

119 


KELIGIOUS  EDUCATION  AND  DEMOCRACY 

homiletical  comment  or  specific  personal  application.  By 
this  story-telling  method,  the  pupils,  in  the  course  of  eight 
seasons,  acquire  the  mastery  of  nearly  one  hundred  dis- 
tinct Bible  stories.  Another  period  is  likewise  devoted 
to  missionary  stories  for  all  grades,  taught  after  a  similar 
manner.  The  work  in  both  these  courses  is  supplemented 
by  maps,  pictures,  and  notebook  features.  Miscellaneous 
activities  occupy  another  period,  such  as  study,  notebook 
work,  memory  work,  and  Bible  drill,  and  instruction  in 
personal  religion.  The  remaining  period  is  used  for  wor- 
ship, in  the  program  of  which  the  prayers,  Scripture 
selections,  and  hymns  already  memorized  find  a  place. 
This  is  regarded  as  the  climax  of  the  entire  session. 

The  following  noteworthy  considerations  are  suggested 
by  the  promoters  of  these  schools : 

1.  The  utilization  of  a  few  weeks  during  the  long  vacation 
period,  which  might  otherwise  be  wasted,  or  worse  than  wasted. 

2.  The  high  educational  value  of  concentrating  the  attention 
daily  during  this  school  period  upon  the  finest  religious  and 
ethical  material,  in  an  atmosphere  pervaded  by  the  spirit  of  wor- 
ship. By  this  means  it  is  often  possible  to  make  a  much  stronger 
impression  during  these  three  weeks  of  systematic,  daily  instruc- 
tion than  during  an  entire  year  of  ordinary,  once-a-week,  Sunday 
school  attendance. 

3.  The  possibility  of  securing  at  this  season  of  the  year  the 
services  of  expert  teachers. 

4.  The  necessity  of  interdenominational  cooperation.  The 
schools  are  managed  by  a  strong  local  committee  and  receive 
financial  support  from  the  local  churches,  acting  in  a  federated 
capacity.  One  dollar  per  family  is  usually  charged  for  tuition, 
the  balance  being  provided  by  church  appropriations  or  private 
subscription. 

These  schools  have  become  established  in  a  dozen  or 
more  of  the  smaller  towns  and  villages  in  AVisconsin  as 
well  as  in  some  larger  places  like  Eau  Claire,  Madison, 
Beaver  Dam,  and  Rockford,  Illinois. 

120 


EXPPJKIMENTS  IN  KELIGIOUS  EDUCATION 

7.    Daily  Vacation  Bible  School^ 

Another  similar  experiment,  inspired  by  the  fact  that 
time  for  religious  instruction  is  available  during  the 
vacation  period,  has  been  devised  for  meeting  the  needs 
of  children  in  the  cities.  Of  the  22,000,000  boys  and  girls 
of  school  age,  from  whom  school  oversight  is  withdrawn 
more  than  two  months  during  tlie  summer,  it  is  estimated 
that  one  third  are  enrolled  in  the  elementary  schools  of 
the  fifty  cities  which  exceed  100,000  in  population.  About 
one  half  of  these  spend  the  summer  upon  the  streets, 
exposed  to  all  kinds  of  demoralizing  influences. 

In  1901,  Mr.  Robert  G.  Boville  attempted  to  meet  this 
need  in  New  York  by  organizing  daily  vacation  Bible 
schools  in  five  church  buildings.  It  occurred  to  him  that 
"idle  children,  idle  churches,  and  idle  students  of  the 
colleges"  might  be  brought  together  for  community  wel- 
fare. The  schools  were  so  successful  that  the  experiment 
was  repeated  the  following  year  and  the  schools  intro- 
duced in  churches  of  seven  different  denominations. 

In  1907,  the  call  for  the  organization  of  similar  schools 
in  other  cities  led  to  the  formation  of  the  National  Vaca- 
tion Bible  School  Committee,  which  was  incorporated  in 
1911  as  the  Daily  Vacation  Bible  School  Association. 

The  plan,  briefly  described,  is  as  follows : 

(o)  To  promote  the  community  use  of  church  buildings  in 
cities  and  rural  districts,  for  child  welfare  on  broad,  non-sectarian 
lines,  especially  when  public  schools  are  closed  in  summer.  The 
Daily  Vacation  Bible  School  Association  is  the  only  national 
organization  which  has  this  for  its  mission.  Church  buildings 
represent  a  vast  investment  of  wealth  and  they  should  be  used 
for  community  welfare. 

(ft)  To  promote  the  social  welfare  of  children,  Irrespective  of 
race  or  creed,  by  giving  them  competent  leaders  and  teachers, 
suitable  and  happy  occupations,  sympathetic  oversight  of  games, 


'  For  Daily  Program,  see  Part  II,  p.  223. 

121 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

good  songs,  and  above  all  to  combine  with  this  program  religious 
training,  which  is  the  supreme  need  of  childhood. 

(c)  To  employ  in  this  field  of  service  college  men  and  women 
who  are  filled  with  the  vision  of  Christlike  social  service  and  who 
are  fitted  to  be  efficient  leaders  of  children  in  worship,  work,  and 
play.  It  is  an  educational  and  economic  benefit  to  enable  these 
educated  young  men  and  women  to  utilize  their  vacation  months 
for  social  service. 

The  instruction  includes  not  only  Bible  stories,  hymns, 
and  memory  passages  from  the  Bible,  but  also  net-mak- 
ing and  basket-weaving.  It  is  customary  to  hold  an 
exhibit  at  the  close  of  the  period  when  parents  and  friends 
may  have  opportunity  to  observe  the  more  tangible  results 
of  the  school.  Some  three  hundred  schools  have  been  con- 
ducted in  a  single  season,  at  a  cost  of  about  eighty-five 
cents  for  each  child. 

Some  Conclusions  Suggested  by  the  Foregoing 
Experiments 

These  experiments  are  symptomatic.  They  indicate  a 
widespread  conviction  that  more  religious  instruction  is 
needed,  that  such  instruction  should  be  of  a  higher  grade 
than  is  now  generally  available,  that  the  churches  are 
the  proper  agencies  for  providing  it,  and  that  cooperation 
between  denominations  is  necessary  in  order  to  accom- 
plish the  task.  The  experiments  also  indicate  the  points 
where  weaknesses  are  thought  to  exist,  and  suggest  how 
these  may  be  remedied.  Among  these  weaknesses  the 
following  may  be  mentioned : 

1.  Lack  of  incentive  or  motive:  In  the  minds  of  the  pupils, 
Sunday  school  study  does  not  appear  to  "count"  among  the 
requirements  for  a  liberal  education.  Credits  are  therefore  pro- 
posed as  providing  the  necessary  motive.  This  credit  is  a  feature 
of  the  North  Dakota  and  Colorado  plans. 

2.  Lack  of  definite  standards:  Indefiniteness  as  to  the  number 
and  length  of  recitation  periods  and  uncertainty  as  to  the  ground 

122 


EXPERIMENTS  IN  KELIOIOUS  EPUrATION 

to  be  covered  breed  carelessness  in  the  pupil.  Both  the  North 
Dakota  and  Colorado  plans  include  a  syllabus  in  which  these 
matters  are  clearly  set  forth. 

3.  Lack  of  competent  teachers  and  of  precise  statements  as  to 
the  qualifications  of  teachers:  The  Colorado  plan  is  particularly 
definite  in  its  specifications  regarding  the  teacher's  preparation. 

w  Lack  of  proper  equipment:  The  Colorado  plan  makes  it  clear 
that  private  classrooms,  freedom  from  interruption,  suitable 
tables,  chairs,  blackboards,  maps,  and  reference  books,  are  not 
to  be  regarded  as  luxuries,  but  as  essentials  of  good  teaching.  By 
making  the  attainment  of  these  standards  a  condition  for  grant- 
ing credit,  a  motive  is  provided  the  churches  for  supplying  these 
necessities. 

5.  Lack  of  community  consciousness  that  the  Sunday  school  is, 
in  fact,  an  educational  agency:  The  very  proposal  that  the  public 
schools  grant  credit  for  work  done  in  Sunday  schools  is  itself  a 
tacit  reminder  of  the  fact  that,  in  the  popular  mind,  the  Sunday 
school  has  no  educational  standing. 

6.  Lack  of  sufficient  time  at  the  disposal  of  the  churches  at 
present  for  accomplishing  what  is  really  needed  in  religious  in- 
struction: The  Gary  plan  is  interesting  as  suggesting  a  method 
whereby  the  status  of  the  churches  as  educational  agencies  of  the 
community  may  be  recognized  and  time  secured  in  which  to  do 
their  legitimate  work. 

One  may  infer  from  these  experiments  that  educators 
are  growing  impatient  with  the  attitude  of  the  churches 
toward  their  educational  task,  and  are  disposed  to  take 
matters  into  their  own  hands,  if  this  can  be  done  without 
encroaching  upon  the  principle  of  religious  freedom.  The 
granting  of  credit,  involving  as  it  does  standardization 
of  the  curriculum,  equipment,  and  teaching  methods,  the 
adjustment  of  time  schedules,  and  even  the  absorption 
of  biblical  instruction  into  the  high  school  curriculum — 
all  these  are  measures  seriously  advocated  and  actually 
in  operation. 

While  appreciating  the  spirit  in  which  these  experi- 
ments have  been  made  and  rejoicing  at  this  evidence  of  a 
popular  interest  in  Bible  study,  the  Protestant  churches 

123 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

should,  however,  realize  the  full  import  of  the  tendencies 
which  are  here  revealed.  Among  these  the  following  are 
especially  deserving  of  mention: 

The  turning  over  to  the  state  of  the  right  to  determine 
for  the  churches  the  content  of  religious  instruction,  which 
is  practically  what  happens  when  the  state  issues  a  sylla- 
bus as  the  basis  of  certification.  Any  church  or  denomi- 
nation may,  indeed,  make  additions  to  the  syllabus,  or 
interpret  in  its  own  way  its  religious  values;  nevertheless, 
it  is  the  syllabus  which,  in  thQ  eyes  of  the  pupil,  and, 
indeed,  of  the  teacher,  will  assume  importance,  while  the 
qualifying  interpretations,  not  counting  for  credit,  will 
be,  by  implication,  unimportant. 

Again,  while  it  is  urged  that  credit  be  confined  to  the 
knowledge  of  historical  and  literary  facts,  the  natural 
efifect  of  this  is  to  put  a  premium  upon  memory  work  and 
apparently  to  discriminate  against  those  other  activities 
and  responses  of  the  pupil  which  are  vital  to  independent 
thinking  and  to  training  in  responsibility. 

Probably  few  communities  are  ready  to  turn  over  to  the 
high  school  the  instruction  in  biblical  history  and  litera- 
ture, even  as  an  elective  course,  as  has  been  done  in  the 
Lakewood  High  School.  Yet  the  tendency  in  the  North 
Dakota  and  Colorado  plans  is  strongly  and  logically  in 
this  direction.  If,  however,  the  instruction  is  to  be  given 
in  the  high  school  and  the  teachers  are  to  confine  them- 
selves strictly  to  the  teaching  of  the  facts  of  history  and 
to  the  pointing  out  of  literary  qualities,  this  will  tend  to 
make  the  study  purely  formal  and  objective.  On  the 
other  hand,  any  attempt  to  interpret  the  history  sympa- 
thetically will  expose  the  teacher  to  criticism  on  the 
ground  of  sectarianism. 

In  the  light  of  history,  both  in  this  countiy  and  in 
Europe,  the  proposal  to  grant  state  credit  for  work  done 
in  the  Sunday  schools  looks  like  a  step  backward.    Such 

124 


EXPERIMENTS  IN  RELIGIOUS  EDUCATION 

credit  involves  a  certain  measure  of  state  control  of  reli- 
gious instruction.  Wherever  such  control  has  been  in  the 
hands  of  the  state  it  has  resulted  either  in  making  reli- 
gious instruction  formal  and  academic,  as  in  Germany, 
or  else  friction  between  state  and  church  has  arisen,  as  in 
England. 

Even  the  time  schedules  fixed  by  the  Gary  schools, 
which  seem  at  first  thought  to  afford  opportunity  for 
week-day  instruction  in  religion  by  the  churches,  have 
been  found  inconvenient  in  practice.  Where  churches 
are  at  a  distance  from  the  school  much  time  is  lost  to 
the  pupil  in  passing  to  and  from  the  church,  while  the 
complicated  nature  of  the  schedules,  and  their  frequent 
change,  renders  difficult,  if  not  impossible,  any  careful 
grading  of  the  pupils  in  the  church  schools.  Similar 
difficulties  are  involved  where  the  state  assumes  to  deter- 
mine the  basis  and  method  of  correlation  of  religious 
instruction  with  so-called  "secular"  instruction. 

On  the  other  hand,  the  experiments  originating  with 
the  churches  working  cooperatively,  as  in  the  case  of  the 
religious  day  school  and  the  daily  vacation  Bible  school, 
as  well  as  the  experience  of  the  Roman  Catholic,  Jewish, 
and  Lutheran  Churches,  seem  to  show  that  it  is  possible 
for  the  churches  themselves  to  secure  many,  if  not  all,  of 
these  desired  results,  without  relying  upon  public  school 
credit.  Indeed,  the  much-coveted  state  authority,  which 
is  supposed  to  be  so  essential  to  the  success  of  the  public 
school  system,  is  nothing  else  than  the  force  of  public 
opinion.  This  support  the  Protestant  churches  may  have 
whenever  they  come  to  the  point  where  they  can  give 
united  and  emphatic  expression  to  their  common  con- 
viction. 

However  one  may  hesitate  to  advocate  the  general  adop- 
tion of  some  of  these  experiments,  taken  together  they 
all  add  cumulative  weight  to  the  body  of  evidence  indicat- 

125 


KELIGIOUS  EDUCATION  AND  DEMOCRACY 

ing  a  growing  sentiment  in  favor  of  raising  the  standards 
of  religious  instruction,  of  relating  it  more  closely  to  the 
work  of  the  public  schools,  and  of  seeking  a  basis  for 
more  effective  cooperation  between  the  churches  and  the 
public  schools  in  their  common  educational  task.  It 
remains  now  to  consider  some  proposals  outlining  the 
possibilities  of  such  cooperation  and  to  ofifer  some  sug- 
gestions regarding  a  common  program. 


126 


CHAPTER  X 

THE    MUTUAL    RELATIONS    OF    CHURCH    AND 

STATE  IN  PROVIDING  EDUCATION 

FOR  DEMOCRACY 

It  is  a  significant  fact,  as  we  have  seen,  that  several 
suggestive  educational  experiments  involving  cooperation 
between  the  churches  and  the  public  schools  have  recently 
been  set  in  operation  by  educators  in  the  public  schools. 
It  is  also  significant  that  from  similar  sources  has  come 
the  demand  that  the  popular  notion  of  education  must 
be  broadened  so  as  to  include  several  other  important 
agencies  in  the  local  community  besides  the  public  school. 
Mr.  Wirt  has  emphasized  this  idea  in  his  advocacy  of  the 
Gary  system.  This  suggestion  has  been  recently  still  fur- 
ther elaborated  into  an  interesting  theory  as  to  the  rela- 
tion of  religion  to  the  general  educational  program. 

In  1915  the  National  Education  Association  offered  a 
prize  of  one  thousand  dollars  for  the  best  essay  on  "The 
Essential  Place  of  Religion  in  Education — with  an  Out- 
line of  a  Plan  for  Introducing  Religious  Teaching  into 
the  Public  Schools."^  The  Association  stipulated  that 
those  competing  for  the  prize  should  define  religion  in  a 
broad  way  so  as  not  to  run  counter  to  the  creeds  of 
Protestant,  Roman  Catholic,  or  Jew.  In  response  to  this 
offer  1,381  competitors  entered  the  contest,  representing 
every  State  in  the  Union  but  one.  Four  hundred  and 
thirty-two  essays  were  submitted.  Of  these,  four,  in 
addition  to  the  prize  essay  written  by  Professor  Charles 


'  For  outline  of  Curriculum,  see  Part  II,  p.  240. 

127 


KELIGIOUS  EDUCATION  AND  DEMOCRACY 

E.  Rugh,  of  California,  were  regarded  by  the  judges  as 
of  sufficient  merit  to  include  in  the  printed  jDamphlet. 

The  writer  of  the  prize  essay  takes  the  ground  that 
there  is  a  divine  order  into  which  the  child  is  born,  just 
as  there  is  a  physical  order  or  a  social  order,  and  that 
education  consists  in  providing  proper  stimuli  to  enable 
the  child  to  make  appropriate  response  to  his  surround- 
ings. This  conception  of  education  may  be  embodied  in 
a  series  of  life  formulas. 

1.  Physical  life — response  of  tlie  body  to  physical  things. 
Examples:  lungs  to  air;  alimentary  canal  to  food;  ear  to  sound; 
eye  to  light. 

2.  Mental  life — response  of  mind  to  mental  things.  Examples: 
language  impulses  to  language;  art  impulses  to  music,  painting, 
and  literature. 

3.  Moral  life — response  of  person  to  social  order.  Examples: 
personal  response  to  manners,  customs,  fashions,  standards  of 
conduct  and  behavior. 

4.  Spiritual  life — response  of  the  will  to  an  ideal  order.  Ex- 
amples: a  person  trying  to  realize  ideals;  planning  to  be  rather 
than  to  have. 

5.  Religious  life — response  of  the  soul  to  God.  Examples:  the 
response  of  the  whole  being  to  the  universal  order;  the  attempt 
to  find  and  found  the  life  on  eternal  and  universal  personal 
principles. 

He  distinguishes  the  following  elements  in  the  prob- 
lem of  religious  education; 

Are  there  in  a  normal  child  native  impulses  that  are  essen- 
tially religious,  or  that  may  be  associated  or  identified  with 
religious  principles?  Has  society  produced  religious  achieve- 
ments and  forms  that  ought  to  be  grafted  upon  the  religious 
impulses  in  order  to  favor  the  individual  development  and  social 
progress?  How  is  this  teaching  process  to  be  accomplished? 
Should  it  be  done  in  the  public  schools? 

With  reference  to  the  first  two  he  makes  an  affirmative 
answer  and  proceeds  in  the  remainder  of  the  essay  to  out- 
line a  program  for  carrying  out  these  principles  through 

128 


EDUCATION  FOR  DEMOCRACY 

tbe  public  scliools.  In  this  program  he  recognizes  that 
three  institutions  are  concerned — the  home,  the  school, 
and  the  church.  Each  of  these  has  definite  responsibili- 
ties with  reference  to  the  religious  development  of  the 
child,  and  all  must  cooperate  in  the  solution  of  their  com- 
mon problem.  Any  program,  therefore,  must  include 
three  divisions — a  school  plan,  a  plan  for  correlated  and 
cooperative  home  instruction,  and  a  similar  plan,  corre- 
lated and  cooperative,  for  the  church. 

The  plan  for  the  schools  likewise  consists  of  three 
parts : 

1.  The  attempt  to  make  the  teacher  fully  conscious  of  the 
religious  implications  and  responsibilities  of  the  public  schools 
as  now  constituted. 

2.  The  vitalizing  of  the  public  schools  by  reorganized  curricula 
so  as  to  make  the  schools  more  nearly  conformed  to  the  new 
demands  of  the  present  social  order  and  to  bring  out  into  clearer 
relief  religious  motives  and  ideals. 

S.  Specific  and  definite  plans  for  religious  instruction  and 
training. 

The  underlying  principle  is  that  "the  religious  life  of 
the  child  can  be  nourished  only  by  the  inner  religious 
vitalitj'^  of  the  social  life  in  which  the  child  lives.  Reli- 
gious teaching  cannot  be  thrust  into  the  schools  by  an 
instruction  program.  The  program  will  come  when  the 
development  of  the  social  life  prepares  the  way  and  de- 
mands it.  The  general  scheme  is  presented  in  the  form 
of  a  diagram: 

I.  School  Plan. 

1.  Subjects: 

A.  Religious  material  in  present  curriculum. 

B.  Additional  material  of  religious  nature. 

C.  Specific  religious  instruction  and  training. 

2.  Discipline. 

D.  School  government — democratic — developing  institutional 

loyalty. 

129 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

E.  Punishment  religious — ^restoring  broken  spiritual  unity 

by  inducing — 

(1)  Repentance. 

(2)  Confession. 

(3)  Consecration  to  the  right. 

(Example:   Prodigal  Son.) 

F.  Philanthropic  enterprises. 

II.  Correlation  and  Coordination  with  the  Home. 

A.  Bringing  home  experiences  into  the  school. 

B.  Sending  vital  school  work  into  home,  both  subject-matter 

and  discipline. 

C.  Fellowship  through  parents'   days,   exhibits,  and  other 

social  gatherings. 

III.  Correlation  and  Coordination  with  the  Church. 

For  the  present  mostly  a  church  problem:  The  Sunday 
school  and  young  people's  societies  can  use  some  of  the 
material  of  school  for  their  work;  some  essays,  debates, 
music.  Church  schools  may  come  to  conform  in  plan  and 
organization  to  the  best  public  school.  Pastors  must  come 
to  know  more  about  the  schools. 

This  plan,  the  author  believes,  fulfills  the  necessary 
requirements.  It  is  "psychologically  sound.  ...  It  as- 
sumes no  unknown  elements  or  processes:  .  .  .  demands 
no  esoteric  or  special  privileges,  principles,  or  practices: 
...  is  based  upon  the  nature  of  human  consciousness  and 
the  laws  of  its  development  as  now  known."  Again,  it 
is  democratic  in  that  it  makes  for  the  progress  of  all; 
"requires  the  identification  of  all  interests ;  .  .  .  proposes 
the  leadership  of  the  wisest  and  the  best"  and  permits 
"each  person  to  elect  and  freely  employ  any  special  or 
denominational  practice."  According  to  this  plan,  "the 
universal  and  unifying  aspect  of  religion  will  be  de- 
veloped in  a  nation's  public  school  while  the  private,  per- 
sonal, and  denominational  forms  will  be  developed  with- 
out breaking  school  children  into  groups";  finally,  the 
plan  is  religious,  being  "based  primarily  upon  the  prin- 
ciple that  religious  development  consists  essentially  in 

130 


EDUCATION  FOK  DEMOCRACY 

the  devplopnient  of  rellq,i()ns  impulses  into  the  full  con- 
sciousness of  the  personal  kinship  with  a  heavenly 
Father/'  "This  sense  of  kinship  will  give  to  life  integrity 
and  whole-hearteil  love  of  God  and  service  of  man."  The 
end  of  education  and  life  thus  becomes  a  progressive 
idealisim  leading  to  perfect  adjustment  to  the  universe, 
and  thus  achieving  immortality.  The  chief  value  of  the 
plan,  as  the  author  conceives  it,  is  that  it  "dignifies  and 
glorifies  teaching,  so  that  the  religious  teacher  is  inspired 
and  guided  by  the  consciousness  that  he  is  cooperating 
with  a  heavenly  Father  in  bringing  to  jjerfection  the 
finest  fruits  of  creation — a  true,  beautiful,  and  good 
human  life.'' 

The  points  advanced  in  this  prize  essay  are  significant 
in  that 

1.  They  represent  the  standpoint  of  the  public  school  educator 
and  not  primarily  that  of  the  churches. 

2.  They  recognize  that  all  education  has  religious  implications 
from  which  no  part  of  it  can  be  safely  divorced. 

3.  They  emphasize  the  coordinate  importance  of  school,  home, 
and  church,  in  education. 

4.  They  disclose  the  religious  possibilities  of  the  public  schools, 
even  as  at  present  conducted. 

5.  They  suggest  steps  of  further  development  on  the  part  of  the 
public  schools  in  order  more  perfectly  to  realize  their  possibilities 
as  agencies  in  the  development  of  religion. 

6.  They  outline  possible  modifications  of  procedure  on  the  part 
of  the  home  and  the  church  in  order  that  these  may  each  fulfill 
more  perfectly  their  respective  functions. 

7.  They  propose  methods  of  closer  coordination  and  cooperation 
between  all  these  agencies. 

As  it  was  the  main  purpose  of  the  author  of  the  essay 
to  consider  the  question  of  instruction  in  religion,  par- 
ticularly with  reference  to  its  bearing  upon  the  public 
school  curriculum,  it  did  not  fall  within  the  scope  of  the 
essay  to  undertake  a  detailed  statement  of  the  curricu- 

131 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

lum,  or  program  of  religious  instruction  and  training  in 
the  church  and  in  the  home.  Accepting  his  fundamental 
contention  as  correct,  that  all  education  has  its  religious 
implications  which  may  not  be  ignored  by  any  teacher, 
and  that  there  are  three  great  coordinate  agencies  of  edu- 
cation— the  home,  the  school,  and  the  church — it  remains 
to  work  out  for  home  and  church  a  systematic  plan  of 
education,  analogous  to  the  one  suggested  for  the  school. 
Suggestive  material  for  such  a  plan  is  to  be  found  in  the 
other  essays  which  accompany  the  prize  essay  of  Pro- 
fessor Rugh.  Other  material  may  be  supplied  from  the 
textbooks  of  the  various  graded  systems  of  Sunday  school 
lessons.  It  is  a  somewhat  difficult,  but  by  no  means  im- 
possible task  to  complete  the  program  for  the  church  and 
to  correlate  it  proj^erly  with  the  program  of  the  school. 
The  program  for  the  home  is  as  yet  hardly  formulated  at 
all.  The  practical  question  in  any  local  community  is 
the  question  as  to  how  best  to  proceed  in  constructing 
such  a  program  and  in  putting  it  into  operation.  As  pre- 
liminary to  such  procedure,  a  careful  study  of  the  prin- 
ciples formulated  at  the  Convention  of  the  Religious 
Education  Association  at  Chicago  in  March,  1916,  will 
be  rewarding.  These  are  the  expression  of  the  consensus 
of  opinion  between  representative  educators  and  repre- 
sentatives of  the  churches.  They  constitute  the  "findings" 
of  the  convention,  which  had  been  devoted  to  the  study 
and  discussion  of  Week-day  Education  in  Religion  in  all 
its  various  aspects: 

1.  The  church  and  the  state  are  to  be  regarded  as  distinct  insti- 
tutions, which  as  far  as  possible  cooperate  through  the  agency  of 
their  common  constituents  in  their  capacity  as  individual  citizens. 

2.  All  children  are  entitled  to  an  organic  program  of  education 
which  shall  include  adequate  facilities  not  only  for  general  but 
for  religious  instruction  and  training. 

3.  Such  a  division  of  the  child's  time  as  will  allow  opportunity 
and  strength  for  religious  education  should  be  reached  by  con- 

132 


EDUCATION  FOR  DEMOCRACY 

sultation  between  parents  and  public  school  authorities  without 
formal  agreement  between  the  state  and  the  churches  as  institu- 
tions. 

4.  The  work  of  religious  instruction  and  training  should  be 
done  by  such  institutions  as  tlie  home,  tlie  church,  and  the  private 
school  and  not  by  the  public  school  nor  in  official  connection  with 
the  public  school. 

5.  The  work  of  religious  education  must  depend  for  dignity, 
interest,  and  stimulus  upon  the  recognition  of  its  worth,  not 
merely  by  public  school  authorities  but  by  the  people  themselves 
as  represented  in  the  homes,  the  churches,  private  schools  and 
colleges,  and  industries. 

6.  The  success  of  a  program  of  religious  education  depends: 

(1)  Upon  the  adoption  of  a  schedule  which  shall  include 

the  systematic  use  of  week  days  as  well  as  Sundays 
for  religious  instruction  and  training. 

(2)  Upon   more   adequate   provision   for   training   in   the 

experience  of  public  and  private  worship  and  for  the 
use  of  worship  as  an  educational  force. 

(3)  Upon  the  degree  to  which  the  materials  and  methods 

employed  express  both  sound  educational  theory  and 
the  ideals  of  the  religious  community  in  a  systematic 
plan  for  instruction  and  training,  which  shall  in- 
clude all  the  educational  work  of  the  local  church. 

(4)  Upon  the  degree  to  which  professional  standards  and  a 

comprehensive  plan  are  made  the  basis  of  the  prep- 
aration of  teachers  for  work  in  religious  education. 

(5)  Upon  the  degree  to  which  parents  awake  to  the  unpar- 

alleled opportunity  for  the  religious  education  of  our 
children  and  youth,  the  profound  need  for  sympa- 
thetic cooperation  among  all  citizens  of  whatever 
faith,  and  the  call  for  sacrifice  in  time  and  thought, 
in  effort  and  money  consecrated  to  the  children  of 
the  kingdom. 

(6)  Upon  the  degree  to  which  the  churches  awake  to  their 

responsibility  for  the  instruction  and  training  of  the 
world's  children  in  the  religious  life,  and  take  up 
with  intelligence  and  devotion  their  common  task. 


133 


CHAPTER  XI 

STEPS  OF  PROCEDURE  TOWARD  A  SYSTEM  OF 
RELIGIOUS  EDUCATION  BY  THE  CHURCHES 

The  problem  of  providing  an  adequate  system  of  reli- 
gious education  is  a  community  problem.  It  will  be  solved 
primarily  in  individual  communities.  As  preliminary 
to  this,  the  first  step  will  be  to  introduce  the  utmost 
economy  into  the  educational  work  at  present  being  con- 
ducted in  the  churches.  Many  agencies  are  already  avail- 
able but  are  wastefully  employed. 

1.  The  logical  place  to  begin  is  in  the  Sunday  school, 
for  this  is  the  one  agency  of  the  Protestant  churches 
which  touches  all  ages.  For  the  improvement  of  instruc- 
tion there  needs  to  be  a  more  definite  formulation  of  the 
aim  of  the  Sunday  school.  There  is  confusion  at  present 
as  to  its  purpose.  In  the  minds  of  some  it  exists  pri- 
marily to  impart  a  knowledge  of  the  Bible ;  others  regard 
it  as  an  agency  for  replenishing  church  membership ;  in 
some  instances  it  has  a  missionary  and  evangelistic  pur- 
pose, while  the  more  progressive  Sunday  schools  are 
attempting  to  meet  completely  the  child's  religious  needs. 

There  should  be  a  more  careful  grading  of  pupils. 
While  many  schools  call  themselves  graded  schools,  there 
are  comparatively  few  in  which  the  pupils  are  graded 
with  care  and  precision.  Many  considerations  of  expedi- 
ency interfere  with  the  thoroughgoing  application  of  this 
principle.  A  clear  statement  of  the  basis  of  grading  and 
promotion  needs  to  be  formulated  for  each  school  and 
constantly  adhered  to. 

Graded    lessons    should    be    more    widely    introduced 

134 


STEPS  OF  PKOCEDURE 

throughout  the  whole  Sunday  school.  Such  lessons  should 
not  only  be  adapted  lo  Uie  uecds  of  each  age,  but  should 
include  nature  material,  such  subjects  as  church  history, 
national  and  church  organization,  and  church  doctrine. 
These  lessons  should  then  be  brought  together  iuto  the 
closely  knit  curriculum  of  instruction,  it  being  under- 
stood that  upon  the  completion  of  this  curriculum  a  suit- 
able diploma  will  be  gr.uited. 

The  organization  of  the  Sunday  school  needs  to  be  more 
carefully  adjusted.  At  present  there  is  too  much  waste. 
Much  time  is  wasted  by  the  pupils  because  of  tardiness 
and  irregular  attendance.  Time  is  wasted  in  the  program 
through  lack  of  definiteuess  and  precise  definition  of 
duties  for  the  various  officers.  With  so  brief  a  time  at 
disposal  it  is  imperative  that  all  waste  should  be  elimi- 
nated so  far  as  j)ossible. 

For  effective  instruction  more  adequate  buildings  and 
equipment  are  necessary.  Each  class  requires  a  separate 
room,  free  from  interruption  and  provided  with  all  cus- 
tomarj'  facilities  for  instruction;  suitable  furniture, 
maps,  reference  books,  and  illustrative  material.  Many 
schools  do  not  use  their  present  building  and  equipment 
to  the  best  advantage,  feeling  themselves  under  the  neces- 
sit}'  of  having  all  departments  of  the  school  meet  at  the 
same  time.  A  rearrangement  of  the  program  allowing 
the  departments  to  meet  successively  instead  of  simulta- 
neously would  double  or  treble  the  utility  of  present  facili- 
ties. 

The  most  imperative  need  is  for  well-trained  teachers. 
Sunday  schools  are  still  too  few  which  provide  training 
for  prospective  teachers.  It  is  too  generally  the  custom 
to  wait  until  a  teacher  is  needed  before  taking  steps  to 
provide  one.  Every  school  should  formulate  definite 
qualifications  for  its  teachers  and  should  have  its  normal 
department  to  enable  them  to  meet  these  qualifications. 

135 


KELIGIOUS  EDUCATION  AND  DEMOCRACY 

There  is  need  of  closer  supervision  of  instruction.  This 
is  quite  distinct  from  the  function  of  organization  which 
is  more  general.  At  present  individual  teachers  are  left 
too  largely  to  act  upon  their  own  responsibility.  The 
result  is  too  little  variety  of  method ;  too  little  apprecia- 
tion of  the  peculiar  needs  of  each  class  of  pupils ;  too  little 
unity  in  the  school  as  a  whole. 

The  Sunday  school  needs  to  make  provision,  however, 
not  only  for  instruction,  but  for  training.  For  this  there 
should  be  a  clearer  conception  of  the  relation  between 
instruction  and  training  and  a  sharper  differentiation  in 
the  actual  program;  for  example,  the  period  devoted  to 
worship  is  at  present  filled  with  a  variety  of  "exercises" 
consisting  of  memory  drills,  announcements,  hymn  prac- 
tice, instruction  on  missions,  sermonettes,  with  devotion 
interspersed.  This  program  needs  to  be  more  intelli- 
gently formulated.  Instruction  in  the  use  of  liturgical 
material  should  not  be  confused  with  actual  worship. 
Still  less  should  memory  drills  and  announcements  be 
conceived  of  as  worship.  If  these  things  all  have  a  place 
in  the  departmental  or  general  session,  each  should  be 
kept  within  its  proper  limits  so  that  the  impression  upon 
the  mind  of  the  child  may  not  be  that  of  disorder  and  con- 
fusion. If  there  is  to  be  a  place  for  real  worship,  it 
should  be  such  as  to  make  of  this  the  climax  of  the  whole 
session. 

There  needs  to  be  training,  not  only  in  worship,  but  in 
service,  and  for  this  more  definite  organization  is  neces- 
sary. Children  need  to  be  made  familiar  with  the  objects 
of  service;  they  need  to  be  inspired  to  serve  and  give  of 
their  means  to  missionary  and  philanthropic  purposes; 
but  they  need  also  to  have  opportunity  for  practice  in 
living  the  truths  taught  them  in  the  period  of  instruction 
and  in  expressing  their  religious  enthusiasms  in  actual 
deeds  of  individual  and  social   service.     Each   Sunday 

136 


STEPS  OF  rROCEDURE 

school  should,  therefore,  have  its  program  for  training  in 
service,  and  all  classes  in  the  Sunday  school,  certainly 
above  the  ages  of  twelve  and  thirteen,  should  be  organized 
for  service. 

The  program  of  service  and  of  worship,  when  fully 
formulated,  will  constitute  a  curriculum  of  training 
parallel  to  and  correlated  with  the  curriculum  of  instruc- 
tion. 

2.  While  the  Sunday  school  is  in  process  of  reconstruc- 
tion, it  will  become  evident  that  the  same  principles  need 
to  be  applied  to  other  agencies  and  organizations  within 
the  church.  The  young  people's  society  will  demand 
attention  if  it  is  to  serve  a  specific  purpose  for  a  certain 
period  of  youth.  The  nature  of  that  service  should  be 
more  clearly  defined  and  the  age  limits  of  the  period  more 
exactly  fixed.  The  program  or  curriculum  should  then 
be  worked  out  with  the  greatest  care  and  should  include 
certain  constant  factors  of  which  all  young  people  should 
be  expected  to  avail  themselves  during  this  period. 
Among  these  may  be  named  the  first-hand  study  of  the 
local  church  and  the  local  community  by  the  young  people 
themselves,  as  well  as  a  study  of  the  history  and  prin- 
ciples of  the  denomination  to  which  the  local  church 
belongs.  The  great  classic  hymns  and  prayers  should  be 
made  the  possession  of  young  people  at  this  period,  and 
they  should  know  something  of  the  struggles  and  sacrifices 
out  of  which  have  come  the  great  Christian  and  Protes- 
tant doctrines.  This  does  not  mean  that  the  young 
people's  society  shall  not  be  free  to  relate  itself  to  the 
discussion  of  current  problems  in  citizenship  or  to  par- 
ticipate in  common  interdenominational  movements.  It 
does  mean,  however,  that  its  program  should  be  under 
the  direct  oversight  of  the  local  church  and  definitely 
related  to  the  local  situation  rather  than  formulated  for 
the  country  as  a  whole. 

137 


EELIGIOUS  EDUCATION  AND  DEMOCRACY 

Similar  principles  apply  to  the  organizations  of  Boy 
Scouts  and  Camji  Fire  Girls  and  various  other  boys'  and 
girls'  clubs  which  are  to  be  found  in  most  churches.  The 
aims  of  all  these  need  to  be  carefully  defined,  the  pro- 
grams of  all  need  to  be  formulated  with  immediate  refer- 
ence to  the  accomplishment  of  these  aims,  and  the  work 
of  all  needs  to  be  correlated  under  unified  direction  with 
the  work  of  the  Sunday  school. 

When  these  aims  and  programs  have  thus  been  formu- 
lated and  compared  with  the  Sunday  school  curriculum 
of  instruction  and  of  training,  there  may  be  further  oppor- 
tunities for  economy  as  instances  appear  where  the  work 
of  one  organization  overlaps  that  of  another;  or  of  in- 
creased effectiveness  where  an  existing  need  is  not  at 
present  met  by  any  organization.  For  this  work  of  unifi- 
cation every  church  needs  an  educational  director  analo- 
gous to  the  superintendent  of  schools  and  a  committee 
of  the  local  church  on  religious  education  analogous  to 
the  local  school  committee.  'N'VTien  all  these  educational 
activities  are  thus  unified  the  local  church  will  discover 
that  it  has  not  merely  a  Sunday  school  and  various  other 
independent  educational  agencies,  but  that  it  has  a 
church  school  in  which  are  comprehended  all  agencies, 
each  with  its  definite  part  to  perform.  Moreover,  it  will 
be  found  that  no  small  part  of  the  work  of  this  church 
school  is  already  being  accomplished  in  week-day  sessions. 
When  all  these  various  programs  have  been  unified  and 
the  part  which  each  agency  is  to  perform  clearly  indi- 
cated, this  unified  program  will  then  constitute  the 
curriculum  of  the  church  school. 

3.  The  needs  of  the  local  community  cannot  be  fully 
met,  however,  by  any  single  church  or  denomination 
unless  that  happens  to  be  the  only  one  in  the  community. 
For  the  complete  solution  of  the  local  problem  there 
must    be    a    strengthening    of    cooperative    relationship 

138 


STEI'S  OF  I»KOCEDTFRE 

between  the  ohiirthes.  One  of  the  most  natural  forma  of 
such  cooperation  is  in  the  community  teacher-training 
institute.  This  may  be  at  first  simply  a  more  or  less 
informal  gathering  of  the  teachers  in  the  difforent  church, 
schools  or  the  holding  of  an  occasional  conference  or  insti- 
tute of  several  days'  duration.  Ultimately,  however,  there 
should  be  provided,  especially  in  communities  of  some 
size,  a  permanent  normal  school  for  the  training  of  teach- 
ers of  religion. 

Again,  the  Young  Men's  Christian  Asvsociation  and 
the  Young  Women's  Christian  Association  are  agencies 
already  existing  in  many  communities  whose  purpose  is 
educational  and  whose  work  is  somewhat  highly  special- 
ized. Their  experience,  equipment,  and  program  should 
be  brought  more  definitely  into  relation  with  the  educa- 
tional program  of  the  local  churches.  In  many  instances, 
if  properly  correlated,  the  program  of  the  Christian  Asso- 
ciations may  be  regarded  as  indeed  a  part  of  the  program 
of  each  participating  local  church,  and  to  facilitate  this 
correlation  there  may  well  be  included  in  the  boards  of 
directors  of  the  Christian  Associations  members  officially 
appointed  by  the  churches  who  are  familiar  with  the 
educational  programs  of  their  respective  churches. 

The  different  denominations  of  the  community  may 
undertake  to  accomplish  their  educational  task  through 
more  direct  cooperative  effort  in  charge  of  a  special  inter- 
denominational committee.  The  joint  conduct  of  a  reli- 
gious day  school  or  of  a  daily  vacation  Bible  school  will 
often  be  easily  possible  for  several  churches  unitedly, 
either  of  the  same  or  of  different  denominations,  where 
it  will  be  quite  impossible  for  any  single  church. 

4.  All  this  looks  toward  the  realization  of  complete 
interdenominational  cooperation  in  the  local  community. 
The  example  of  this  has  been  set  in  the  city  of  New  York 
in  the  appointment  of  an  Interdenominational  Committee 

139 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

on  Week-day  Religious  Instruction.     The  principles  un- 
derlying the  work  of  this  committee  are  two: 

1.  The  development  of  the  child's  life  should  be  a  unitary  proc- 
ess in  the  light  of  modern  psychology  and  education,  and  that 
development  should  include  in  proper  correlation  the  physical, 
mental,  and  religious  training  of  child  life. 

2.  The  American  principle  of  the  separation  of  church  and  state 
is  reaffirmed.  The  committee,  representing,  so  far  as  possible,  all 
religious  bodies,  has  set  for  itself  the  task  of  stimulating,  unify- 
ing, and  promoting  week-day  religious  instruction  in  such  wise  as 
to  conserve  religious  liberty  and  maintain  every  possible  safe- 
guard against  proselyting. 

In  cooperation  with  denominational  committees,  and 
with  the  local  churches  and  synagogues,  it  seeks  to  have 
week-day  schools  for  religious  instruction  established  in 
different  parts  of  the  city  to  demonstrate : 

1.  "Ways  by  which  all  school  programs  can  be  taken  advantage 
of  without  infringing  upon  the  sectarian  neutrality  of  the  public 
schools; 

2.  Ways  by  which  individual  churches  can  organize  their  edu- 
cational work  so  as  to  include  therein  week-day  religious  instruc- 
tion; 

3.  Ways  by  which  churches  of  several  denominations  can  co- 
operate in  the  management  of  a  community  school;  and 

4.  Ways  by  which  religious  instruction  can  ultimately  be  pro- 
vided on  week  days  for  all  children  of  any  community. 

Such  a  committee  will  undertake: 

1.  A  thorough  community  survey  to  determine  the  existing 
needs  of  the  community.  It  will  include  in  this  survey  a  tabula- 
tion of  the  organizations  and  agencies  influencing  favorably  or 
unfavorably  the  lives  of  the  children  and  youth. 

2.  It  will  make  a  careful  study  of  the  educational  agencies  of 
the  community,  such  as  school,  library,  playgrounds,  and  the 
homes  themselves,  investigating  their  curricula  and,  so  far  as 
possible,  estimating  the  influence  of  each  one. 

Upon  the  basis  of  these  ascertained  factR,  this  joint 

140 


STEPS  OF  PROCEDURE 

comrnittee  will  apportion  to  each  religious  denominatiou 
or  group  of  ilenuminalious  its  appropriate  part  in  the 
common  task. 

At  this  point  the  Protestant  churches  may  well  com- 
bine in  the  establishment  of  a  community  school  of  reli- 
gion, to  be  conducted  cooperatively.  For  such  a  school 
there  will  need  to  be  a  carefully  selected  school  committee 
of  the  participating  churches,  and  probably  a  paid  direc- 
tor or  superintendent,  the  financial  support  being  pro- 
vided by  a  voluntary  association,  similar  in  type  to  the 
kiudergarlen  associations. ^  This  school  will  be  conducted 
on  week  days,  the  hours  and  schedules  to  be  arranged  in 
conference  with,  though  not  necessarily  in  oflScial  connec- 
tion with  the  school  authorities.  The  aims  of  this  school 
will  be  carefully  formulated  with  reference  to  the  work 
of  all  the  other  educational  agencies  operating  in  the 
same  field.  A  curriculum  will  be  constructed  to  be  closely 
related  with  the  curricula  of  other  existing  agencies.  A 
suitable  place  will  need  to  be  determined  upon  and 
equipped  for  the  work  of  teaching;  textbooks  must  be 
selected  and  teachers  engaged,  definite  requirements  set 
for  the  pupils  and  clear  statement  made  of  conditions  for 
credit,  promotion,  and  graduation.  Thus  at  length  the 
Protestant  churches  may  provide  in  the  local  community 
their  own  system  of  religious  education  parallel  to  the 
public  school  system,  but  independent  of  it,  resting  upon 
its  own  merits,  and,  by  reason  of  its  high  standards,  com- 
manding the  respect  of  the  whole  community.  This  system 
of  religious  education  provided  in  the  community  school 
of  religion,  and  the  public  school  system,  will  be  in  a  kind 
of  friendly  competition  with  each  other,  each  seeking  to 
stimulate  the  other  to  greater  effectiveness,  but  both 
cooperating  to  provide  a  complete  system  of  popular 
education. 


» See  the  Maiden  Plan,  Part  II,  pp.  263f. 

141 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

Such  interdenominational  cooperation  is  far  from  being 
impossible  or  impracticable.  The  various  denominations 
have  already  gone  a  long  way  toward  the  realization  of 
this  ideal.  Nearly  all  Protestant  denominations  to-day 
are  using  the  same  curriculum  of  religious  instruction  in 
their  Sunday  schools,  a  curriculum  which  is  practically 
identical,  at  least  through  the  elementary  grades.  More- 
over, many  denominations  are  using  the  same  lesson  ma- 
terial and  textbooks  and  are  employing  the  same  type  of 
organization  for  training,  so  that  from  the  standpoint  of 
content,  method,  and  organization  there  are  no  insuper- 
able obstacles  to  be  overcome. 

Perhaps  the  greatest  present  need  is  the  need  of  intelli- 
gent and  consistent  leadership. ^  That  there  is  a  desire  for 
a  more  complete  system  of  religious  education,  both  on  the 
part  of  educators  and  of  denominational  leaders,  is  evi- 
dent. The  membership  of  the  churches,  however,  in  the 
local  communities,  as  well  as  the  citizens  generally,  need 
to  be  aroused  to  a  keener  appreciation  of  the  present  need 
and  to  a  deeper  sense  of  responsibility.  Moreover,  the 
multiplicity  of  national  organizations  in  the  field  of  reli- 
gious education  is  at  present  a  serious  obstacle  to  progress. 
There  are  no  less  than  a  dozen  such  organizations,  inter- 
denominational in  membership,  national  in  scope,  but  with 
programs  somewhat  divergent  and  with  overlapping  fields 
of  influence.  Among  these  may  be  mentioned :  the  Amer- 
ican Sunday  School  Union,  the  International  Sunday 
School  Association,  the  Young  Men's  Christian  Associa- 
tion, and  the  Young  Women's  Christian  Association,  are 
all  unoflScially  interdenominational  and  under  lay  direc- 
tion ;  the  Young  People's  Society  for  Christian  Endeavor 
is  an  organization  started  in  a  single  denomination  which 
has  become  national  in  scope  and  has  branches  in  other 


•  As  an  illustration  of  such  denominational  leadership,  see  the  suggestions  of  the 
Committee  on  Religious  Education  of  the  Baptist  Convention,  Part  11,  pp.  253f. 

142 


STEPS  OF  PROCEDTTRE 

denominations;  the  Boy  Scouts  and  the  Camp  Fire  Girls 
are  iioudenoniinatioual  organizations  national  in  scojie, 
which  are  often  ntilized  as  church  educational  agencies; 
the  Sunday  School  Council  and  the  Council  of  Church 
Boards  are  organizations  made  up  of  the  official  repre- 
sentatives of  ditTerent  denominations;  the  Federal  Coun- 
cil Commission  on  Christian  Education  includes  upon  the 
membership  of  its  executive  committee  official  representa- 
tives of  various  denominations;  the  Religious  Education 
Association  is  a  nonadministrative  body  composed  of 
representatives  of  all  denominations,  including  Jews  and 
Roman  Catholics.  The  lack  of  a  clear  delinition  of  func- 
tion and,  to  a  certain  degree,  a  competitive  relationship 
greatly  retards  progress.  There  is  no  more  immediate 
and  Imperative  need  than  that  these  various  organizations 
should  become  federated  and  their  programs  coordinated 
and  uuilied. 


143 


CHAPTER  XII 
THE  COMMUNITY  TASK  OF  THE  CHURCHES 

A  WORLD  crisis  is  upon  us,  in  which  the  interests  of  all 
humanity  are  involved.  These  interests  are  summed  up 
in  the  word  democracy,  and  democracy  is  the  modern 
expression  of  the  spirit  of  Jesus.  The  purpose  of  Jesus 
was  to  secure  for  all  men  the  fullness  of  life ;  life  for  the 
individual  in  which  his  consciousness  of  God  should  be 
complete,  his  access  to  God  immediate,  his  attitude 
toward  God  filial,  his  communion  with  God  unbroken ; 
and  a  common  life,  pervaded  by  the  sense  of  interdepend- 
ence and  brotherhood.  The  ideal  of  democracy  is  self- 
realization  through  self-sacrifice,  the  finding  of  the  indi- 
vidual self  through  its  submergence  in  the  larger  social 
self.  Democracy  involves  the  harmonizing  of  antagonistic 
forces  within  the  individual,  the  maintaining  of  a  nice 
adjustment  or  balance  between  deep-seated  instincts 
which  impel  the  individual  to  seek  selfish  advantage  at 
the  expense  of  his  fellows,  and  the  higher  impulses  which 
urge  him  to  seek  the  common  good.  Democracy  is  a 
resultant  of  forces  essentially  religious  and  spiritual;  it 
is  the  product  of  Christian  faith. 

The  Great  War  has  been  a  titanic  struggle  between 
nationalism — which  is  individualism  on  a  national  scale 
— and  internationalism — which  is  the  application  to  the 
relations  between  nations  of  those  principles  of  democracy 
which  have  already  found  acceptance  between  individuals. 
It  is  an  effort  to  think  democracy  in  world  terms.  In  this 
crisis  the  United  States  occupies  a  peculiar  position. 
It  is  its  task  as  a  nation  to  embody  and  exemplify,  in  its 

114 


THE  COMMUNITY  TASK 

dealing  with  all  other  nations,  the  spirit  of  international 
brotherhood.  The  demand  for  such  high  service  has  re- 
vealed to  this  nation  as  never  before  its  own  shortcomings. 
While  priding  itself  upon  its  s]»irit  of  freedom,  its  opulent 
resources,  its  varied  opportunity  for  individual  achieve- 
ment, and  its  generous  hospitality  as  a  nation,  for  a  time 
it  seemed  to  stand  before  the  world  callous  to  its  suffering, 
sordidly  selfish,  and  lacking  in  the  spirit  of  sacrifice. 

The  modern  movement  for  democracy  had  its  rise  in  the 
Reformation.  The  I'rotestant  churches  have  been  the 
inspiration  of  democracy,  but  in  the  midst  of  this  world 
crisis  they  find  themselves  still  in  the  early  stages  of 
recovery  from  almost  hoi)eless  individualism. 

The  spirit  of  the  Reformation  also  gave  birth  to  the 
modern  movement  for  popular  education,  as  the  effective 
method  of  propagating  democratic  ideas  and  ideals. 
Democracy,  under  the  guise  of  the  state,  has  appropriated 
to  itself  the  educational  movement,  has  determined  its 
aims,  develoi)ed  its  organization,  and  formulated  its 
methods.  The  church,  having  relinquished  this  agency, 
has  made  such  terms  as  it  could  with  the  state,  to  insure 
the  inclusion  of  religion  within  the  state  system  of  edu- 
cation. Every  such  plan  of  cooperation  at  present  must 
be  regarded  as  more  or  less  of  a  makeshift  and  unsatis- 
factory. The  relationship  is  tangential  rather  than 
organic.  The  gigantic  forces  released  in  the  present  world 
crisis  are  a  tribute  to  the  efficiency  of  state  education, 
while  their  employment  for  destructive  ends  is  an  indict- 
ment of  the  inefficiency  of  religious  education. 

In  Germany  religious  education  lags  far  behind  the  rest 
of  education.  In  France  religious  education  is  supplied 
by  the  Roman  Catholic  Church,  is  uncoordinated  with  the 
state  system  of  education,  is  undemocratic  in  spirit,  while 
the  state  system  of  moral  education  is  bereft  of  its  reli- 
gious  sanctions.      The   result    is    artificiality    in    moral 

145 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

instruction,  superficiality  and  formalism  in  religion,  and 
mutual  distrust  between  church  and  state.  In  England, 
the  connection  between  church  and  state  has  greatly 
retarded  the  progress  of  education  in  general,  and  recent 
development  of  state  education  has  been  attended  by 
bitter  controversy  between  the  religious  forces. 

In  the  United  States,  where  democracy  and  education 
both  had  their  beginnings  in  the  Puritan  commonwealth, 
the  Protestant  churches  have  relinquished  entirely  all 
connection  with  the  state  system  of  popular  education. 
In  both  state  and  church  the  rights  of  the  individual  have 
been  emphasized  out  of  all  proportion  to  his  duties  to 
society.  One  result  of  this  overemphasis  has  been  a  seri- 
ous weakening  of  Protestant  influence  and  ineffectiveness 
of  religious  instruction.  To-day,  in  the  United  States, 
less  time  is  devoted  to  religious  instruction  provided  by 
Protestants  than  is  allotted  to  such  instruction  in  any 
other  first-class  civilized  country  in  the  world. 

Speaking  in  general  terms,  the  Protestant  churches  in 
the  United  States  now  rely  mainly  upon  the  Sunday 
school  for  supplying  the  religious  element  in  popular 
education.  The  Sunday  school,  an  institution  at  first 
intended  as  a  philanthropic  and  reformatory  agency  for 
work  among  delinquents,  has  been  naturalized  by  the 
church  and  compelled  to  undertake  its  entire  educational 
task.  It  is  impossible  to  accomplish  that  task  in  the  brief 
time  allotted  to  it.  If  Wednesday  afternoons  were  devoted 
to  religious  instruction  in  the  churches,  as  some  have 
proposed,  the  amount  of  time  thus  set  apart  for  moral  and 
religious  instruction  in  the  United  States  would  still 
equal  only  about  eight  per  cent  of  school  time,  as  com- 
pared with  between  twelve  and  fifteen  per  cent  in  some 
of  the  countries  of  Europe.  Nor  do  the  churches  succeed 
in  reaching  all  the  children  and  youth.  It  has  been  esti- 
mated that  nearly  ten  millions  are  untouched  by  religious 

146 


THE  COMMUNITY  TASK 

instruction  of  anj'  kind — certainly  a  large  and  inviting 
field  for  missionary  endeavor. 

Confronted  by  such  a  task,  it  is  encouraging  to  see  the 
leaders  in  popular  education  approaching  the  representa- 
tives of  the  churches  with  the  request  for  religious  in- 
struction in  larger  amount  and  of  higher  quality;  to  have 
them  proposing  to  provide  the  necessary  incentives  for 
such  instruction,  offering  to  assist  in  formulating  stand- 
ards, in  adjusting  school  schedules  so  as  to  afford  more 
time,  and  in  various  ways  inviting  the  serious  cooperation 
of  the  churches. 

Moreover,  it  is  well  for  the  churches  to  realize  that  here 
in  America  we  have  been  grappling  with  a  new  problem 
in  its  twofold  aspects;  the  problem  of  providing  com- 
pulsory education  for  all  children  and,  at  the  same  time, 
of  preserving  religious  freedom.  The  course  of  develop- 
ment has  been  rapid.  A  complete  system  of  state  educa- 
tion has  been  developed  within  the  last  century.  During 
the  same  period  the  Protestant  churches  have  been  develop- 
ing somewhat  more  slowly  a  parallel  system  of  religious 
education.  Within  the  last  decade  remarkable  progress 
has  been  made  in  applying  to  the  curriculum  and  methods 
of  the  Sunday  school  the  principles  which  have  found 
acceptance  in  the  day  school. 

This  very  development  has  made  still  more  apparent 
the  weakness  of  the  Sunday  school.  The  infrequency  of 
its  sessions,  the  disinclination  of  pupils  to  undertake  seri- 
ous study  on  a  day  devoted  to  rest,  the  failure  of  the  home 
to  support  an  educational  program  or  even  to  adjust  the 
home  life  to  such  a  program,  the  brevity  of  the  period  of 
instruction,  the  lack  of  proper  equipment,  the  small  pro- 
portion of  trained  teachers — these  are  some  of  the  weak- 
nesses of  the  Sunday  school  as  an  educational  institution. 
The  Sunday  school  may  possibly  serve  as  the  nucleus  of 
the  system  of  religious  education  which  is  to  be.    But  if 

147 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

so,  it  needs  to  be  strengthened  by  the  perfecting  of  its 
organization,  the  elimination  of  waste,  the  extension  of 
its  program,  and  the  correlation  of  its  curriculum  with 
that  of  the  day  school  and  the  home. 

But  in  any  event  the  responsibility  for  taking  the  initia- 
tive in  a  movement  for  a  wider  religious  education  rests 
primarily  with  the  churches,  especially  those  of  the  Prot- 
estant faith.  Originally  the  home  was  the  primary  agency 
of  education.  In  course  of  time  the  church  assumed  a 
part  of  the  responsibility,  and  again,  in  turn,  delegated 
a  part  of  its  responsibility  to  the  state.  At  present,  in 
the  United  States,  it  is  state  education  that  is  most  highly 
developed,  church  education  much  less  developed,  while 
the  program  for  home  education  is  almost  entirely  lack- 
ing. The  state  begins  to  realize  that  it  cannot  accomplish 
the  whole  task,  and  is  stimulating  the  church  to  do  its 
distinctive  part.  The  church,  on  its  part,  together  with 
the  school,  must  stimulate  and  guide  the  home  in  de- 
veloping the  plan  for  home  religious  instruction  and 
training. 

The  history  of  the  public  school  points  to  the  conclu- 
sion that  the  further  development  of  religious  education 
will  best  be  accomplished  by  the  working  out  of  these 
details  experimentally  and  cooperatively  in  local  com- 
munities. When  the  problem  has  been  solved,  or  partially 
solved,  in  one  place,  other  places  will  be  quick  to  appro- 
priate the  results  of  successful  experiment. 

The  spirit  of  democracy  is  astir  in  the  world  as  never 
before.  Ancient  limitations  and  restraints  are  being  cast 
aside,  dynasties  and  autocracies  overthrown.  The  way 
is  opening  for  a  new  world  in  which  social  justice  and 
cooperation  and  brotherhood  shall  take  the  place  of  in- 
dividualism and  self-seeking  and  exploitation.  But  the 
new  world  will  demand  a  new  spirit,  the  spirit  of  self- 
control,  idealism,  responsibility,  and  service.     It  is  this 

148 


THE  COMMUNITY  TASK 

new  power  which  society  niust  somehow  develop  through 
religion  and  education,  working  hand  in  hand. 

The  Protestant  churches  of  America  must  not  fail  the 
cause  of  democracy  in  this  hour  of  the  world's  history. 
Upon  them  rests,  primarily,  as  we  have  seen,  the  responsi- 
bility for  taking  the  initiative  in  this  great  task.  The 
task  is  diflBcult,  because  it  is  so  nearly  new.  But  the 
churches  will  not  hesitate  on  this  account.  They  will  not 
be  so  unpatriotic  as  to  ignore  their  country's  need,  nor  so 
selfish  as  to  think  mainly  of  their  own  denominational 
upbuilding  or  of  merely  national  prestige.  It  is  an  hour 
of  supreme  opportunity  for  the  churches  to  render  a  world 
service. 


149 


PART  TWO 

SUGGESTED   PLANS   AND    PROGRAMS   OF   WEEK-DAY   RE- 
LIGIOUS  INSTRUCTION 


CHAPTER  I 

TYPICAL    CURRICULA    OF    MORAL    AND    RELIGIOUS    IN- 
STRUCTION IN  STATE   SYSTEMS  OF 
EDUCATION 

I.     THE  GERMAN   SYSTEM  OF  RELIGIOUS 
INSTRUCTION 

The  following  curriculum  of  religious  instruction  is  the  one  In 
use  in  the  Reform-gymnasium,  Hohenzollernschule,  Schoenberg, 
Berlin,  Germany.'  The  material  to  be  covered  during  the  summer 
and  winter  terms,  respectively,  is  designated  by  the  letters  S 
and  W. 

Preparatory  Grades  (Elementary) 

Pint  Year.     (Two  hours  per  week.) 

Simple  Bible  Stories  from  Old  and  New  Testaments:  S. 
Abraham  and  Lot;  Joseph  and  His  Brothers.  W.  The  Birth 
of  Jesus;  The  Boy  Jesus  at  Twelve;  Jesus  the  Friend  of  Chil- 
dren; Stilling  the  Storm;  During  each  half  year  several  Bible 
verses,  morning,  evening  and  table  prayers  are  memorized. 

Second  Year.     (Two  hours.) 

S.  Old  Testament  Stories:  Cain  and  Abel;  The  Joseph 
stories  to  his  exaltation  in  Egypt;  Moses's  Birth.  W.  Stories 
of  Jesus;  The  Wise  Men;  The  Wedding  at  Cana;  The  Good 
Samaritan;  The  stories  of  the  death,  resurrection  and  ascension 
of  Jesus.  Selected  Scripture  verses,  and  stanzas  of  hymns 
memorized. 

Third  Year.     (Two  hours.) 

S.  Bible  Stories  from  the  Old  and  New  Testaments.  Garden 
of  Eden;  The  Flood;  David  and  Goliath.  Memory  work:  Com- 
mandments 1  to  5;  Selected  Proverbs  and  paragraphs  from 
church  hymns.  W.  New  Testament  Stories:  Feeding  the  Five 
Thousand;  Ten  Lepers;  The  Death  of  Jesus;  Resurrection, 
Ascension.  Memory  work:  Commandments  6  to  10;  Selected 
Proverbs  and  hymns  as  in  summer. 


'Supplied  by  Rev.  H.  H.  Meyer,  D.D. 

153 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

Orammar  and  High  School  Grades  (Gymnasium) 

First  Year  (Sexta).     (Three  hours.) 

Old  Testament  narratives  from  a  selected  textbook;  New 
Testament  narratives  grouped  around  the  principal  feasts  of 
the  church  year;  Exposition  of  Luther's  Catechism,  first  chap- 
ter; four  selected  church  hymns;  other  memory  passages. 

Second  Year  (Quinta).     (Two  hours.) 

New  Testament  narratives  from  a  textbook.  (Fifty  lessons.) 
Review  of  Catechism,  first  chapter.  Exposition  of  the  second 
chapter;  four  additional  church  hymns  and  other  selected 
memory  material. 

Third  Year  (Quarta).     (Two  hours.) 

Division  and  order  of  the  books  of  the  Bible ;  Drill  in  finding 
Bible  passages;  Review  of  Bible  narratives  of  previous  years. 
S.  Reading  and  exposition  of  important  Old  Testament  pas- 
sages. W.  Survey  of  the  life  of  Jesus  based  on  Mark  supple- 
mented by  narratives  from  Matthew,  Luke  and  Acts;  Review 
of  Catechism,  chapters  1  and  2;  Exposition  of  chapter  3.  Mem- 
orization: Psalms  1  and  23.     Additional  church  hymns. 

Fourth  Year     (Untertertia).     (Two  hours.) 

The  Kingdom  of  God  in  the  Old  Testament;  Related  passages 
from  historical  books.  Psalms,  Proverbs,  and  Prophets.  Book 
of  Job;  Survey  of  the  history  of  Israel  and  the  Messianic 
prophecies;  Exposition  and  memorization  of  Catechism,  chap- 
ters 4  and  5;  Review  of  the  preceding  chapters  Proverbs, 
Psalms,  and  hymns.  Memorize  Psalms  8  and  90;  Three  new 
hymns;  Explanation  of  the  church  year  and  ritual. 

Fifth  Year  (Obertertia).     Two  hours.) 

S.  The  Kingdom  of  God  in  the  New  Testament;  Exposition 
of  the  Parables  and  the  Sermon  on  the  Mount.  Memorization: 
Psalms  103.  1-13;  121;  139.  1-12;  Catechism,  chapter  5  com- 
pleted; Review  of  memory  material.  Proverbs,  Psalms,  Hymns, 
with  a  brief  survey  of  Protestant  hymnology,  church  year  and 
ordinances. 

Sixth  Year  (Untersekunda).    (Two  hours.) 

S.  Old  Testament  prophecy;  selected  studies  from  Prophets 

154 


TYPICAL  CURRICULA  IN  STATE  SYSTEMS 

and  Psalms;  History  of  Judaism  in  (he  New  Testament  period. 
W.  The  life  of  Jesus  according  to  Matthew  from  the  Synoptic 
Gospels;   Review  of  memory  material.  Catechism,  etc. 

Seventh  Year  (Obersekunda).     (Two  hours.) 

Acts  of  the  Apostles;  First  Corinthians  and  selected  passages 
from  other  epistles  of  Paul,  studied  from  the  Greek  text;  Life 
Sketches  of  the  Apostles;  Jewish  and  Gentile  Christianity  com- 
pared; The  Conquest  of  the  Roman  Empire  by  Christianity; 
Systematic  review  of  memory  material.  Psalms,  hymns,  Cate- 
chism. 

Eighth  Year  (Unterprima).     (Two  hours.) 

Gospel  of  John  from  the  Greek  text;  Church  History  to  the 
Reformation;  Review  of  Proverbs,  Psalms,  hymns. 

Ninth  Year  (Oberprima).     (Two  hours.) 

The  Creed  and  Christian  Ethics  in  conjunction  with  New 
Testament  passages;  Church  History  from  the  Reformation  to 
the  Present  Time;  Selected  Readings  from  Romans  and  Gala- 
tlans  from  the  Greek  text;  Teachings  of  Jesus  according  to  the 
Gospels;  Explanation  of  the  Augustinian  Creed;  A  survey  of 
Protestantism  in  its  Principal  Denominations;  General  review. 


155 


KELIGIOUS  EDUCATION  AND  DEMOCRACY 


2.     THE  FRENCH  SYSTEM  OF  MORAL 
INSTRUCTION 

A  Sample  Page  from  Textbook  on  Morals^ 

One  of  the  most  popular  textbooks  designed  for  children  from 
nine  to  eleven  years  of  age  is  entitled  The  First  Year  of  Moral 
and  Civic  Instruction.  Its  thirteen  chapters  are  devoted  to  the 
following  topics: 

1.  Duties  of  the  Child  in  the  Family,  in  the  School  and  in 

Apprenticeship. 

2.  Duties  toward  Self. 

3.  Duties  toward  Society. 

4.  Work,  Order,  Association,  etc. 

5.  Employers  and  Employed. 

6.  The  Farmer, 

7.  The  Merchant. 

8.  Service  of  the  State. 

9.  The  Head  of  the  Family. 

10.  Civil  Rights. 

11.  The  State. 

12.  The  Administration. 

13.  Rights  and  Duties  of  Citizens. 

The  method  of  lesson  treatment  is  seen  from  the  following 
sample  page,  setting  forth  duties  in  the  family: 

1.  You  ought  to  love  your  parents,  who  love  you,  nurture  you, 

and  educate  you. 

2.  You  ought  to  respect  them.    Do  not  be  familiar  with  them, 

as  with  your  companions. 

3.  You  ought  to  obey  them.     Do  not  dispute  with  them.     One 

disputes  with  equals,  not  with  father  and  mother. 

4.  The  law  makes  sacred  the  authority  of  parents  in  giving 

them  the  right  to  punish.  (A  quotation  follows,  giving  the 
laws  of  the  Republic  bearing  on  the  authority  of  parents 
oyer  their  children.) 


1  From  Meyer's  "Moral  Instruction  in  the  Public  Schools  of  France,"  in  Proceed- 
ings of  the  Religious  Education  Association,  190S,  pp.  189-190. 

156 


TYPICAL  CURRICULA  IN  STATE  SYSTEMS 

5.  You  ouRht  to  be  grateful  to  your  parents  for  all  the  care 

which  they  give  you. 
Thus,  as  it  appears,  the  body  of  the  lesson  consists  of  precepts, 
interspersed  with  explanations.    These  are  followed,  at  the  bottom 
of  the  page,  with  questions: 

1,   2,   3.  State   the   principal   duties   of   children  toward   their 
parents. 

4.  How  does  the  law  make  sacred  the  authority  of  parents  over 

their  children? 

5.  Why  ought  you  to  be  grateful  to  your  parents? 

At  the  close  of  the  first  chapter  the  teaching  is  summarized  in 
a  series  of  resolutions  which  the  pupil  is  to  commit  to  memory: 

1.  I  shall  love  my  father  and  my  mother.     I  shall  respect  and 

obey  them. 

2.  I  shall  be  grateful  to  them.     I  shall  render  them  in  old  age 

the  care  they  have  given  me. 

3.  I  shall  love  all  the  members  of  my  family. 

4.  I  shall  do  honor  to  the  name  I  bear. 

5.  At  school,  I  shall  work  with  all  my  might.     I  shall  put  all 

my  attention  and  all  my  intelligence  into  everything  I  do. 

6.  I  shall  love  my  teacher.    I  shall  obey  him,  respect  him,  and 

be  grateful  to  him. 

7.  I  shall  form  good  habits,  and  shall  choose  well  my  friends. 

I  shall  avoid  evil  companions. 

8.  During  my  period  of  apprenticeship,  I  shall  work  hard  and 

be  teachable  and  honest.    I  shall  carefully  guard  the  good 

habits  of  my  childhood. 
For  additional  information  the  pupil  is  frequently  referred  to 
a  supplement  where  technical  terms  are  defined  and  quotations 
made  from  the  laws.    Where  such  references  are  given  the  pupil 
is  expected  to  look  up  and  copy  down  the  explanations. 


157 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 


3.    THE  ENGLISH  PLAN  OF  RELIGIOUS 
INSTRUCTION 

Syllabus  of  Religious  Instbuction,  Leeds  (England)  Council 
Schools,  1904-14^ 

(In  this  syllabus  the  word  "infant"  applies  to  pupils  up  to  seven 
years  of  age.  A  separate  syllabus  is  prepared  for  Jewish  pupils 
on  the  Old  Testament  only,  which  they  are  taught  separately.  It 
has  not  seemed  a  good  reason  why  Christian  and  Jewish  children 
should  both  be  deprived  of  moral  education  on  the  only  effective 
basis,  the  Bible,  because  there  must  be  some  adaptation  of  the 
teaching  to  their  differences.) 

1.  The  Bible  shall  be  read  in  the  schools,  and  there  shall  be 
given  such  instruction  therefrom,  and  such  explanations,  as  are 
suited  to  the  capacities  of  the  children;  provided  always  that  in 
all  the  religious  teaching  and  exercises,  the  provisions  of  the 
Education  Act,  1870,  in  Sections  VII  and  XIV  are  to  be  strictly 
complied  with,  both  in  letter  and  spirit,  and  no  attempt  is  to  be 
made  in  any  way  to  attach  children  to  any  particular  denomi- 
nation. 

2.  In  regard  to  any  particular  school,  the  Education  Committee 
shall  consider  and  determine  upon  any  application  made  by  par- 
ents, or  by  ratepayers  of  the  district,  with  a  view  of  showing 
special  cause  for  exception  of  the  school  from  the  operation  of 
this  regulation,  in  whole  or  in  part. 

3.  In  all  cases  where  children  are  withdrawn  from  the  religious 
teaching  by  parents  or  guardians,  suitable  and  adequate  arrange- 
ments shall  be  made  for  their  instruction  in  secular  subjects. 

4.  The  first  half-hour  of  each  day  shall  be  devoted  to  religious 
instruction.  The  schools  shall  be  opened  by  the  singing  of  a 
hymn  from  the  hymn  book  provided  by  the  Education  Committee, 
and  by  offering  the  Lord's  Prayer,  and  the  prayers  for  opening 
of  school  contained  in  the  Committee's  syllabus  of  religious  in- 
struction. The  door  of  the  schoolroom  is  to  be  closed  promptly 
at  nine  o'clock,  and  no  child  admitted  until  after  prayers  and  the 
marking  of  the  registers.  The  door  is  then  to  be  opened  for  late 
scholars,  and  from  that  time  until  9:30  religious  instruction  Is 


^From  Crafts,  Bible  in  Schools  Plans  of  Many  Lands,  pp.  115-119. 

168 


TYPICAL  CURRTCTTLA  IN  STATE  SYSTEMS 

to  be  given  In  accordance  with  the  Committee's  syllabus,  which 
must  be  strictly  adhered  to.  The  teaching  will  be  In  the  main 
oral;  but  the  Bible  must  be  read  by  the  children  in  the  higher 
standards. 

(In  infants'  schools  the  head  teachers  may  use  the  whole  or 
any  portion  of  the  prayers.) 

5.  Tlic  head  teacher  will  arrange  that  each  teacher  (with  the 
exception  of  pupil  teachers)  shall  give  religious  instruction  to 
the  class  for  which  he  or  she  is  responsible  with  regard  to  secular 
Instruction.  The  head  teacher  should,  however,  from  time  to  time, 
take  part  in  the  actual  instruction  of  the  several  classes. 

6.  By  special  permission  of  the  Education  Committee,  two  small 
Standards  (Classes  in  Infants'  Departments)  may  be  grouped  for 
instruction,  in  which  case  the  Syllabus  for  the  two  Standards 
(or  Classes)  shall  be  taken  in  alternate  years. 

7.  The  Council's  inspectors  will  visit  the  schools  from  time  to 
time  during  the  hours  set  apart  for  religious  instruction,  to  test 
and  report  upon  the  character  of  the  instruction. 

8.  The  pupil  teachers  shall  receive  not  less  than  thirty  minutes' 
religious  instruction  weekly  at  the  pupil  teachers'  classes  in 
accordance  with  the  Education  Committee's  scheme  of  religious 
instruction  for  pupil  teachers,  and  an  examination  conducted  by 
the  Council's  inspectors  shall  be  held  annually,  in  addition  to  the 
term  examinations  conducted  by  the  pupil  teachers'  instructor. 
Any  pupil  teacher  will  be  excused  from  these  examinations  on 
written  application  from  parent  or  guardian. 

Resolution  Adopted  by  the  Education  Committee 
September  28,  1904. 

"That  the  local  education  authority  for  Leeds  will  regard 
attendance  at  a  place  of  worship  during  the  time  given  to  reli- 
gious instruction  on  certain  occasions,  not  exceeding  twelve  in 
any  year,  to  be  previously  notified  to  the  local  authority  by  the 
school  managers,  as  attendance  at  school  in  compliance  with  its 
by-laws." 

Morning  Prayers 

Almighty  and  most  merciful  Father,  who  hast  safely  brought 
us  to  the  beginning  of  this  day,  keep  us  In  the  same  by  thy 
mighty  power;  watch  over  us  for  good;  preserve  us  In  our  going 

159 


EELIGIOUS  EDUCATION  AND  DEMOCRACY 

out  and  coming  in,  and  may  all  our  ways  be  pleasing  in  thy 
sight.    Amen.  

O  merciful  Father,  forgive,  we  pray  thee,  our  past  sins  and 
negligence,  and  grant  us  the  grace  of  the  Holy  Spirit  to  renew 
our  hearts,  that  we  may  amend  our  lives  according  to  thy  Holy 
Word,  through  Jesus  Christ  our  Lord.    Amen. 


O  God,  the  Fountain  of  all  wisdom,  teach  us  to  know  thee  in 
the  days  of  our  youth;  and  may  we  be  made  wise  unto  salvation. 
Amen.  

Bless,  O  Lord,  in  mercy  all  our  dear  parents,  relations,  teachers, 
school  fellows,  and  friends;  may  we  be  kind  one  to  another,  and 
so  live  together  in  this  life  that  in  the  world  to  come  we  may 
have  life  everlasting.  We  ask  all  in  the  name  of  Jesus  Christ  our 
Lord,  who  hath  taught  us  when  we  pray  to  say  "Our  Father,"  etc. 


The  grace  of  our  Lord  Jesus  Christ,  and  the  love  of  God,  and 
the  fellowship  of  the  Holy  Ghost,  be  with  us  all  evermore.  Amen, 

Evening  Peayers 

O  heavenly  Father,  we  thank  thee  for  all  thy  mercies  during 
this  day,  and  all  our  lives  hitherto;  we  bless  thee  for  our  food 
and  clothing,  our  health  and  strength,  our  kind  friends  and 
teachers,  and  all  the  benefits  of  thy  hand;  but  above  all,  for  thy 
Holy  Word  and  the  knowledge  of  thy  grace  and  mercy  in  our 
Saviour  Jesus  Christ.  May  we  praise  thee  both  with  our  lips  and 
in  our  lives,  and  serve  thee  better  day  by  day.    Amen. 


Preserve  us,  O  Lord,  during  the  coming  night  from  all  harm 
to  our  bodies,  and  from  all  evil  thoughts  which  may  hurt  our 
souls.    Be  thou  ever  our  Shield  and  Defender.    Amen. 


We  commend  to  thy  kind  care  all  whom  we  love,  and  pray  thee 
to  take  us  all  into  thy  holy  and  safe-keeping,  through  Jesus  Christ 
our  Lord,  who  hath  taught  us  to  pray,  saying  "Our  Father,"  etc. 


The  Lord  bless  and  keep  us;  the  Lord  lift  up  the  light  of  his 
countenance  upon  us  and  give  us  peace,  now  and  for  evermore. 
Amen. 

160 


TYPICAL  CURRICULA  IN  STATE  SYSTEMS 

PupUi  Teachers'  Syllabus 

Candidates:  Book  of  Genesis. 

First  Year:  Books  of  Exodus,  Joshua,  and  Judges. 

Second  Year:  First  and  Second  Booka  of  Samuel  and  St. 
Luke's  Gospel. 

Third  Year:  First  and  Second  Books  of  Kings  and  Acts  of  the 
Apostles. 


161 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 


SYLLABUS  FOR  INFANTS 
FiKST  Class 


SYLLABUS  FOR  INFANTS 
Second  Class 


2nd 


3rd 


4th 


5th 


Repetition 


The  Lord's  Prayer. 


"Depart  from  evil  and 
do  good"  (Paa.  34. 
14).  "Whoso  put- 
teth  hia  trust  in  the 
Lord  shall  be  safe" 
(Prov.  29. 25).  "The 
Lord  is  nigh  unto  all 
them  that  call  upon 
Him"  (Psa.  145. 18). 


"Children,  obey  your 
parents"  (Eph.  6. 1). 
"Let  brotherly  love 
continue"  (Heb.  13. 
1).  "Keep  thy 
tongue  from  evil, 
and  thy  lips  from 
speaking  guile"  (Psa. 
34. 13). 


"Be  ye  kind  one  to 
another,  tender- 
hearted,  forgiving 
one  another"  (Eph. 
4.  32).  "Be  not 
overcome  of  evil, 
Ijut  overcome  evil 
with  good"  (Rom. 
12.21).  "Let  us  not 
be  weary  in  well- 
doing; for  in  due 
season  we  shall  reap, 
if  we  faint  not"  (Gal. 
6.9). 


"Suffer  little  children 
to  come  unto  me, 
and  forbid  them 
not"  (Luke  18.  16). 
"I  love  them  that 
love  me;  and  those 
that  seek  me  early 
shall  find  me"  (Prov. 
8.  17).  "A  soft  an- 
swer tumeth  away 
wrath"  (Prov.  15. 1). 


Instruction 


Story  of  the  Gar- 
den of  Eden; 
Story  of  Cain 
and  Abel. 


Story  of  Noah  and 
the  Flood;  Story 
of  Daniel  and 
the  Lions. 


Story  of  the  Offer- 
ing of  Isaac; 
Story  of  Jacob 
and  Esau. 


Story  of  Joseph 
and  His  Breth- 
ren; Story  of  the 
Early  Life  of 
Moses. 


Story  of  Jesus:  His 
Birth— In  the 
Temple — Bless- 
ing the  Children 
—Feeding  the 
Multitude. 


3rd 


4th 


5th 


6th 


7th 


Repetition 


Repeat    and    sing    a 
verse  of  a  hymn. 


Repeat   and   sing  an- 
other   verse    of 
hymn 


Repeat  and  sing  an- 
other verse  of  a 
hymn. 


Repeat  and  sing  an- 
other verse  or  two 
of  a  hymn. 


Repeat  and  smg  an- 
other verse  or  two 
of  a  hymn. 


Repeat  and  sing  an- 
other verse  or  two 
of  a  hymn. 


'Bear  ye  one  another's 
burdens"  (Gal.  6.  2). 
"The  Lord  is  my 
Shepherd,  I  shall  not 
want"  (Psa.  23.  1). 
"Enter  not  into  the 
path  of  the  wicked, 
and  go  not  in  the 
way  of  evil  men' 
(Prov.  4.  14). 


Instkvciion 


Story  of  the  Gar- 
den of  Eden. 


Story     of     the 
Flood. 


Story    of    Joseph 
and  His  Breth- 


Story    of    David 
and  Goliath. 


The  Call  of  Sam- 
uel. 


Story  of  the  Birth 
of  Jesus,  and 
Visit  of  the 
Wise  Men. 


Story  of  the  Good 
Samaritan; 
Story  of  the 
Lost  Sheep; 
Story  of  the 
Prodigal  Son. 


162 


TYPICAL  CURRICULA  IN  STATE  SYSTEMS 


SYLLABUS  FOR  INFANTS 
Third  Class 


SYLLABUS  FOR  OLDER  SCHOLARS 
Standard  1 


.|1 


Repetition 


lat  Repeat  and  sing  a 
verse  of  a  hymn. 


2nd  I  Repeat   and    slug 
I    another  verse  of 
a  hymn. 


3rd  Ilepeat   and   sine 
I    another  verse  of 
a  hymn. 


4Ui|Repeat  and  siug 
another  verse  of 
a  hymn. 


5tfa  I  Repeat  and  sing 
another  verse  of 
a  hymn. 


6tb  I  Repeat   and   sing 
another  verse  of 
I    a  hymn. 


Instruction 


Story  of  the  Garden  of 
Eden. 


Story  of  the  Flood. 


Story   of  Joseph   and 
His  Brethren. 


Story    of    David    and 
Goliath. 


Story  of  the  Birth  of 
Jesus,  and  the  Visit 
of  the  Wise  Men. 


Re-tell  the  Stories  of 
the  previous  Periods. 


N.  B. — The  Hjinns  are  to  be  selected  from 
the  Hymn  Book  provided  by  the  Education 
Committee,  and  should  be  such  as  are  suitable 
for  very  young  children.  Before  being  com- 
mitted to  memory  the  hymns  should  be  ex- 
plained in  simple  language.  Two  or  more 
verses  may  be  taken  from  the  same  h^Tiin. 

The  teachers  should  see  that  the'  children 
are  not  only  (able  to  repeat  the  texts,  but  that 
they  have  an  intelUgeut  apprehension  of  their 
meaning. 


0>H 


1st 


2nd 


3rd 


4th 


5th 


6tb 


Rbpbtition 


The  Lord's  Prayer 
and  the  first 
three  command- 
ments. 


Instbdction 


Examples  from  Serii>- 
ture  of  the  obser  vance 
and  breach  of  these 
commandments. 


The  Ten  Com- 
ma u  d  m  e  nts, 
with  examples 
of  their  oljserv- 
a  nc  e  and 
breach. 


Psa.  23. 


Matt.  5.  3-9. 


Matt.  11.  28-30. 


Matt.  19.  13,  14; 
22.  37-39. 


The  Creation;  The 
Garden  of  Eden; 
Cain  and  Abel  (Gen. 
1  to  4). 


The  Flood,  and  the 
Tower  of  Babel 
(Gen.  6  to  9.  19;  11. 

1-9). 


Preaching  of  John,  and 
Baptism  of  Jesus 
(Mark  1.  l-Il); 
Jesus  at  Capernaum 
(Mark  1.  21-28); 
Cleansing  the  Leper 
(Mark  1.  40-45); 
Healing  the  Palsy 
(Mark  2.  1-12); 
Parable  of  the  Sower 
(Mark  4.  1-20). 


Stilling  the  Tempest 
(Mark  4.  35-41); 
Raising  of  Jairus's 
Daughter,  and  Heal- 
ing of  Woman  (Mark 
5.  21-43);  Feeding 
the  M|u  1 1  i  t  u  d  e  s 
(Mark  6.  32-44;  8. 
1-9);  Jesus  Walking 
on  the  Sea  (Mark  8. 
45-56);  Healing  of 
Blind  Bartimteus 
(Mark  10.  46-52). 


Gethsemane  and  the 
Betrayal  (Mark  14. 
26^9);  Jesus  Before 
the  High  Priest- 
Peter's  Denial 
(Mark  14.  63-72); 
Trial  Before  Pilate 
(Mark  15.  1-15); 
The  Crucifixion 
(Mark  15.  16-41); 
Burial  and  Resur- 
rection (Mark  15. 42 
to  16.  20). 


163 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 


SYLLABUS  FOR  OLDER  SCHOLARS 
Stand&bd  II 


SYLLABUS  FOR  OLDER  SCHOLARS 
Staotard  III 


2nd 


3rd 


4tb 


5th 


6th 


Repetition 


The  Lord's  Prayer 
and  Ten  Com- 
mandments, 
Revise  passages 
leamedin  Stand- 
ard I. 


Psa.  1. 


Psa.  15. 


John   4.    24; 
1-3. 


14. 


Luke  15.  3-7. 


Luke  10.  27,  30- 
37. 


Insteuction 


History  of  Abraham 
(Gen.  15;  21.  1-21 
22.  1-19;  24). 


History  of  Isaac,  Re- 
bekah,  and  Esau 
(Gen.  24;  25.  27-34; 
27). 


History  of  Jacob  (Gen. 
27  to  29.  20;  31  to  33). 


Birth  of  Jesus  and  Visit 
of  Wise  Men  (Matt. 
1.  18-25;  2.  1-12); 
Massacre  of  the 
Children  and  Flight 
into  Egypt  (Matt.  2. 
13-23);  John  the 
Baptist — Baptism  of 
Jesus  (Matt.  3); 
Death  of  John 
(Matt.  14.  1-13); 
Healing  the  Cen- 
turion's Servant 
(Matt.  8.  5-13); 
Feeding  the  Multi- 
tudes (Matt.  14.  14- 
21;  15.  32-38). 


Parable  of  the  Sower 
(Matt.  13.  1-23); 
Parable  of  the  Mus- 
tard Seed  (Matt.  13. 
31,  32);  Parable  of 
the  Unforgiving  Serv- 
ant (Matt.  18.  21- 
35);  Parable  of  the 
Ten  Virgins  (Matt. 
25. 1-13);  Parable  of 
the  Talents  (Matt. 
25.  14-30). 


Entry  into  Jerusalem 
(Matt.  21.  1-17); 
The  Last  Supper 
(Matt.  26.  17-30); 
Judas  (Matt.  26. 14- 
16,  47-50;  27.  3-10); 
Gethsemane  (Matt. 
26.  31-46,  51-56); 
Jesus  Before  the 
High  Priest  (Matt. 

26.  57-75);  Trial  Be- 
fore Pilate  (Matt. 
27. 1,  2,  11-26);  The 
Crucifixion     (Matt. 

27.  27-56);  The  Bur- 
ial and  Resurrection 
(Matt.  27.  57-66; 
28). 


&i^ 


2nd 


3rd 


4th 


5th 


6th 


Repetition 


The  Lord's  Prayer 
and  the  "Ten 
Command- 
ments.  Revise 
the  passages 
leamedin  Stand- 
ard L 


Revise  the  pas- 
sages learned  in 
Standard  11. 


Psa.  8. 


Psa.  103.  8-18. 


Luke  15. 11-16. 


Luke  15. 11-24. 


Instruction 


History  of  Joseph 
(early  portion);  (Gen. 
37;  39.  1-6;  39.  20- 
23;  40). 


History  of  Joseph 
(middle  portion); 
(Gen.  41  to  45.  15). 


History  of  Joseph 
(later  portion)  (Gen. 
45.  16  to  Gen.  50). 


Birth  of  Jesus  and  Visit 
of  the  Shepherds 
(Luke  2.  1-20); 
Jesus  in  the  Temple 
(Luke  2.  14-52); 
Preaching  of  the 
Baptist — ^Baptism  of 
Jesus  (Luke  3. 1-22); 
The  Temptation 
(Luke  4.  1-13); 
Preaching  and  Mir- 
acles at  Capernaum 
(Luke  4.  16-44); 
Calling  of  Peter, 
James,  and  John 
(Luke  5.  1-11). 


Healing  on  the  Sab- 
bath (Luke  6.  6-11; 
13.  10-17;  14.  1-6); 
Raising  the  Widow's 
Son  (Luke  7.  11-17); 
Martha  and  Mary 
(Luke  10.  38-42); 
Healing  of  the  Ten 
Lepers  (Luke  17. 11- 
19);  The  Rich  Young 
Ruler  (Luke  18.  18- 
23);  ZaccheuB  (Luke 
19. 1-10). 


Entry  into  Jenisalem 
(Luke  19.  28-48); 
The  Widow's  Mite 
(Luke  21.  1-4);  The 
Last  Supper  (Luke 
22.  1-34):  Geth- 
semane  ana  the  Be- 
trayal (Luke  22.  39- 
54);  Jesus  Before  the 
High  Priest — Peter's 
Denial  (Luke  22.  55- 
71);  Trial  Before 
Pilate  and  Herod 
(Luke  23.  1-25): 
"The  Crucifixion  and 
Burial  (Luke  23.  26- 
56);  The  Resurrec- 
tion and  Ascension 
(Luke  24).    


164 


TYPICAL  CURRICULA  IN  STATE  SYSTEMS 


SYLLABUS  FOR  OLDER  SCHOLARS 
Standard  IV 


SYLLABUS  FOR  OLDER  SCHOLARS 
Standard  V 


l8t 


2nd 


3rd 


4th 


6th 


6th 


Rbpbtition 


The  Lord's  Prayer 
and  Ten  Com- 
mAndmcntB 
Revise  the  pas- 
BURCS  learned  in 
Standards  I  and 

n. 


Review  the  paa- 
sagea  learned  in 
Standard  III 


Psa.  19.  1-11. 


Psa.  19.  1-14  and 
Luke  7.  40-43. 


Psa.  119.  9-16. 


Luke  18.  9-14. 


Instruction 


History  of  Moses 
(early  portion 
(Exod.  1  to  12). 


History  of  M  o  s  e  f 
(middle  portion); 
(Exod.  13to:;0;32), 


History  of  Moses  (later 
portion);  (Num.  13: 
14.  20  to  24;  Deut 
34). 


Baptism  by  John  (John 
1.  19-34);  Marriage 
at  Cana  (John  2.  1 
12);  Clearing  the 
Temple  of  the 
Money  -  changers 
(John  2.  13-22); 
The  Woman  of  Sa- 
maria (John  4.  1- 
42);  Healing  the 
Nobleman's  Son 
(John  4.  46-54). 


The  Pool  of  Bethesda 
(John  5.  1-16); 
Feeding  the  Multi- 
tude (John  6.  1-15); 
Walking  on  the  Sea 
(John  5.  16-21); 
Healing  a  Man  Born 
Blind  (John  9. 1-38); 
Raising  of  Lazarus 
(John  11.  M6); 
Jesus  at  Bethany; 
Entry  into  Jerusa- 
lem (John  12.  1-19). 


The  Last  Suppei  (John 
13.  1-38);  The  Be- 
trayal (John  18.  1- 
14):  Peter's  Denial 
(John  18.  15-27; 
Jesus  Before  Pilate 
(John  18.  28  to  19. 
16);  The  Crucifixion 
(John  19.  17-34); 
Burial  and  Resurrec- 
tion (John  19.  38  to 

20.  18);  Appearances 
after  the  Resurrec- 
tion (John  20.  19  to 

21.  25). 


|1 


1st 


2nd 


3rd 


4th 


5th 


6th 


Repetition 


The  Lord's  Prayer 
and  Ten  C'oin- 
mandments. 
I'lCviiic  the  p:is- 
na(',C!i  learned  iu 
Standard  III. 


Rcnsc  the  pas- 
sages learned  in 
SUndard  IV. 


Psa.  121. 


Psa.  34.  1-14. 


John  15.  1-12. 


Eph.  6. 1-9. 


Inbtrcction 


Crossing  Jordan  (Joph. 
3;  4);  Fall  of  Jericho 
(Josh.  6);  Achan 
(Josh.  7);  Division  of 
Palestine,  and  Death 
of  Joshua  fJofh. 
24);  Deborah  (Judg. 
4). 


Gideon  (Judg.  6  to  7. 
22);  Jephthah's 
Daughter  (Judg.  11. 
20-40);  Samson 
(Judg.  14  to  16); 
Ruth  (Ruth  1  to  4); 
Samuel  and  Eli 
(1  Sam.  1  to  3). 


Saul  Made  King 
(1  Sam.  8  to  10); 
Da\'id  and  Goliath 
(1  Sam.  17);  David 
and  Jonathan 
(1  Sam.  18;  20); 
David  and  Saul 
(1  Sam.  24;  31; 
2  Sam.  1). 


The  Ascension;  Choice 
of  an  Apostle  (Acts 
1);  Day  of  Pente- 
cost (Acts  2);  Heal- 
ing of  the  Lame  Man 
in  the  Temple  (Acts 
3.  1-10);  Peter  and 
John  Before  the 
High  Priest  (Acta  4. 
1-31);  Ananias  and 
Sapphira  (Acts  4. 
32  to  5.  11). 


Peter  and  John  Re- 
leased from  Prison 
(Acta  5.  17-25); 
Gamaliel's  Advice 
(Acta  5.  26-42); 
Stephen  (Acta  6  to 
7);  Simon  the  Sor- 
cerer (Acts  8.  5-25); 
Saul's  Conversion 
(Acta  9.  1-31). 


Peter  and  Dorcas  (Acta 
9.  32-13);  Peter  and 
Cornelius  (Acta  10); 
Barnabas  Sent  to 
Antioch  (Acts  11. 
19-30);  Peter  De- 
hvered  from  Prison 
(Acta  12). 


165 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

SYLLABUS  FOR  OLDER  SCHOLARS 
Standards  VI  and  VII 


i 

RXPETITIOR 

Instruction 

1st 

The  Lord's  Prayer  and  Ten  Com- 
mandments.    Revise  the  passages 
learned  in  Standard  IV. 

Absalom  (2  Sam.  14.  25  to  15;  17;  18);  Solomon  (1  Kings 
3;  4.  29-34;  5  to  6.  14;  10.  1-10);  Rehoboam  and 
Jeroboam  (1  Kings  12  to  13.  10). 

2nd 

Revise  the  passages  learned  in  Stand- 
ard V. 

Elijah  and  Ahab  (1  Kings  16.  29-33;  17  to  19;  21;  22.  20- 
38);  Elisha  (2  Kings  2;  4);  Naaman  (2  Kings  5). 

3rd 

Psa.  91. 1-10. 

Elisha  (2  Kings  6;  7;  13.  14-20;  Hezekiah  (2  Kings  18. 
13  to  20.  11);  Josiah  (2  Kings  22  to  23.  30);  The  Cap- 
tivity (2  Kings  24.  10  to  25.  12). 

4th 

Psa.  107. 1-8. 

Paul  and  Barnabas  and  Elymas  (Acts  13.  1-12);  The 
Gospel  Preached  to  the  Gentiles  at  Antioch  (Acts  13. 
14-52);  Paul  at  Iconium  and  Lystra  (Acts  14.  1-22); 
Dispute  of  Paul  and  Barnabas  (Acts  15.  36-40);  Paul 
and  Silas  Preaching  in  Macedonia  (Acts  16.  9-15); 
Paul  and  Silas  in  Prison  (Acts  16.  16-40). 

5th 

Prov.  3. 1-7.  13-17. 

Paul  at  Athens  (Acts  17.  16-34);  Paul  at  Corinth  (Acts 
18.  1-17);  Paul  at  Ephesus  (Acts  19.  23^1);  Eutychua 
(Acts  20.  7-12);  Paul's  Farewell  to  the  Christians  of 
Ephesus  (Acts  20.  17-38);  Paul  at  Jerusalem  (Acts  21. 
15-40). 

6th 

1  Cor.  13. 

Paul's  Defense  Before  His  Countrymen  (Acts  22.  1-30); 
Paul  Before  the  Council— Plot  to  Kill  Him  (Acts  23); 
Paul  Before  Felix  (Acts  24);  Paul  Before  Festus  and 
Agrippa  (Acts  25;  26);  Paul's  Voyage  to  Rome  and 
Shipwreck  (Acts  27;  28.  1-15);  Paul  in  Rome  (Acta 
28.  16-31). 

166 


TYPICAL  CURRICULA  IN  HTATE  SYSTEMS 


4.     THE  AUSTRALIAN  PLAN^ 

In  1848  the  Hon.  John  Herbert  Plunkett,  an  Irish  Roman 
Catholic,  who  was  chairman  of  the  Commissioners  of  National 
Education  in  New  South  Wales,  caused  the  Scripture  lessons 
that  were  taught  in  public  schools  in  Ireland  under  its  National 
Educational  Board  to  be  introduced  in  the  national  schools  of 
New  South  Wales,  where  they  have  been  used  ever  since.  The 
system  was  enlarged  in  1866,  when  Sir  Henry  Parkes  was  premier, 
and  the  law  has  been  as  follows  ever  since: 

The  New  South  Wales  Act,  Clauses  7,  17  and  18,  provides: 

"7.  In  all  schools  under  this  Act  the  teaching  shall  be  strictly 
nonsectarian,  but  the  words  'secular  instruction'  shall  he 
held  to  include  general  religious  teaching,  as  distinguished 
from  dogmatical  or  polemical  theology. 

"17.  Any  minister  of  religion  is  entitled  in  school  hours,  on  days 
to  be  arranged  with  the  School  Committee,  to  give  children  of 
his  own  denomination,  separated  from  others,  an  hour's  re- 
ligious instruction. 

"18.  Any  parent  may  withdraw  his  child  from  all  religious  teach- 
ing if  he  objects  to  such  religious  instruction  being  given." 

This  New  South  Wales  law  was  adopted  by  the  State  of  West 
Australia  in  1893;  by  Tasmania,  1868;  by  Norfolk  Island,  1906; 
Queensland  (by  a  State  referendum)  in  1910,  and  by  South 
Africa  in  1913. 

One  of  the  distinctive  features  of  the  Australian  system  is  that 
it  always  contemplates  the  use  of  Bible  selections  carefully  made 
by  some  official  committee  with  a  view  to  providing  uncontro- 
versial  selections  of  proper  length,  that  are  also  psychologically 
adapted  to  the  various  grades.  This  plan  removed  the  objection 
that  some  teachers,  if  allowed  to  read  anything  in  the  Bible,  might 
not  make  wise  selections. 

These  Bible  lessons  are  not  merely  read,  as  in  the  United  States, 
but  taught  in  an  unsectarian  way.  The  comments  allowed  are  not 
theological,  but  "grammatical,  geographical,  and  historical." 
Teachers  are  unreservedly  trusted  by  the  Parliaments,  the  par- 
ents, and  the  churches  to  give  these  lessons,  and,  although  the 
system  is  working  in  four  Australian  States,  and  has  existed  in 


'Condensed  from  Crafts,  op.  eit.,  p.  85£f. 

167 


KELIGIOUS  EDUCATION  AND  DEMOCRACY 

New  South  Wales  for  nearly  half  a  century,  there  is  no  case  on 
record  where  a  Roman  Catholic,  a  Jewish,  a  Secularist,  or  any 
other  teacher  has  taken  an  unfair  advantage  of  the  lessons  to 
impart  or  suggest  his  own  particular  views. 

The  whole  time  occupied  under  the  system  usually  averages 
not  more  than  one  hour  and  a  half  each  week,  which  means  three 
half-hour  Bible  lessons. 

The  fact  that  the  withdrawals  are  so  few  as  to  be  negligible  for 
etatistical  purposes  is  ample  testimony  of  the  approval  of  the 
system  by  the  parents.  The  majority  of  the  churches  in  Aus- 
tralia, including  the  Anglican,  Methodist,  Presbyterian,  Baptist, 
Congregational,  Lutheran,  Church  of  Christ,  and  the  Salvation 
Army,  are  unanimous  in  support  of  public  education,  so  long 
as  it  includes  this  system  of  religious  instruction. 

By  giving  religious  instruction  during  school  hours,  instead  of 
before  and  after  school,  children  are  not  punished  by  being  "kept 
in"  as  if  they  had  been  disobedient  or  idle. 

The  Catholics  generally  oppose  the  New  South  Wales  Plan  in 
the  vote,  preferring  the  "dual  system"  under  which  parochial 
schools,  in  Quebec,  for  example,  get  a  certain  share  of  the  school 
fund;  but  when  the  New  South  Wales  system  is  adopted  any- 
where the  result  is  quietly  accepted,  as  many  testimonies  prove, 
by  Catholic  teachers,  parents  and  pupils. 


168 


TYPICAL  CURRICULA  IN  STATE  SYSTEMS 


5.     CANADIAN  PLANS^ 

(a)     Ontario 

Legislation  regarding  religious  exercises  and  instruction  in  public 
and  high  schools,  approved  by  Order-in-Council,  April  22,  1887. 

200.  Every  public  and  high  school  shall  be  opened  with  the 
Lord's  Prayer  and  closed  with  the  reading  of  the  Scriptures  and 
the  Lord's  Prayer,  or  the  prayer  authorized  by  the  Department 
of  Education. 

201.  The  Scriptures  shall  be  read  daily  and  systematically 
without  comment  or  explanation,  and  the  portions  used  may  be 
taken  from  the  Book  of  Selections  adopted  by  the  Department 
for  that  purpose,  or  from  the  Bible,  as  the  trustees,  by  resolution, 
may  direct 

202.  Trustees  may  also  order  the  reading  of  the  Bible  or  the 
authorized  Scripture  Selections  by  both  pupils  and  teachers  at 
the  opening  and  closing  of  the  school,  and  the  repeating  of  the 
Ten  Commandments  at  least  once  a  week. 

203.  No  pupil  shall  be  required  to  take  part  in  any  religious 
exercise  objected  to  by  his  parents  or  guardians;  and  in  order  to 
the  observance  of  this  regulation  the  teacher,  before  commencing 
a  religious  exercise,  is  to  allow  a  short  interval  to  elapse,  during 
which  the  children  of  Roman  Catholics,  and  of  others  who  have 
signified  their  objection,  may  retire. 

204.  If,  in  virtue  of  the  right  to  be  absent  from  the  religious 
exercises,  any  pupil  does  not  enter  the  schoolroom  till  fifteen 
minutes  after  the  proper  time  for  opening  the  school  in  the  fore- 
noon, such  absence  shall  not  be  treated  as  an  offense  against  the 
rules  of  the  school. 

205.  When  a  teacher  claims  to  have  conscientious  scruples  in 
regard  to  opening  or  closing  the  school  as  herein  prescribed,  he 
shall  notify  the  trustees  to  that  effect  in  writing,  and  it  shall  be 
the  duty  of  the  trustees  to  make  such  provision  in  the  premises 
as  they  may  deem  expedient. 

206.  The  clergy  of  any  denomination,  or  their  authorized  rep- 


"From  Crafts,  op.  eit.,  p.  110. 

169 


KELIGIOUS  EDUCATION  AND  DEMOCKACY 

resentatives,  shall  have  the  right  to  give  religious  instruction  to 
the  pupils  of  their  own  church  in  each  schoolhouse  at  least  once 
a  week,  after  the  hour  of  closing  the  school  in  the  afternoon;  and 
if  the  clergy  of  more  than  one  denomination  apply  to  give  reli- 
gious instruction  in  the  same  schoolhouse,  the  board  of  trustees 
shall  decide  on  what  day  of  the  weeli  the  schoolhouse  shall  be  at 
the  disposal  of  the  clergymen  of  each  denomination,  at  the  time 
above  stated.  But  it  shall  be  lawful  for  the  board  of  trustees  and 
clergymen  of  any  denomination  to  agree  upon  any  hour  of  the 
day  at  which  a  clergyman,  or  his  authorized  representative,  may 
give  religious  instruction  to  the  pupils  of  his  own  church,  pro- 
vided it  be  not  during  the  regular  hours  of  the  school. 

Note. — By  Regulation  8  the  school  hours  shall  be  from  nine 
o'clock  in  the  forenoon  till  four  o'clock  in  the  afternoon;  but  the 
trustees,  by  resolution,  may,  for  the  purpose  of  affording  facil- 
ities for  religious  instruction,  or  for  any  other  proper  purpose, 
prescribe  a  shorter  period. 

(&)     Saskatchewan^ 

Laws  of  1909,  amended  1913,  sent  by  Superintendent  of  Depart- 
ment of  Education 

136.  No  religious  instruction  except  as  hereinafter  provided 
shall  be  permitted  in  the  school  of  any  district  from  the  opening 
of  such  school  until  one-half  hour  previous  to  its  closing  in  the 
afternoon,  after  which  time  any  such  instruction  permitted  or 
desired  by  the  board  may  be  given. 

(2)  It  shall,  however,  be  permissible  for  the  board  of  any 
district  to  direct  that  the  school  be  opened  by  the  recitation  of 
the  Lord's  Prayer.    1901,  c.  29,  s.  137. 

137.  Any  child  shall  have  the  privilege  of  leaving  the  school- 
room at  the  time  at  which  religious  instruction  is  commenced 
as  provided  for  in  the  next  preceding  section  or  of  remaining 
without  taking  part  in  any  religious  instruction  that  may  be 
given  if  the  parents  or  guardians  so  desire.    1901,  c.  29,  s.  138. 

138.  No  teacher,  school  trustee,  or  inspector  shall  in  any  way 
attempt  to  deprive  such  child  of  any  advantage  that  it  might 
derive  from  the  ordinary  education  given  in  such  school,  and 
any  such  action  on  the  part  of  any  school  trustee,  inspector  or 
teacher  shall  be  held  to  be  a  disqualification  for  and  violence  of 
the  office  held  by  him.    1901,  c.  29,  s,  139. 


^From  Crafts,  Ibid.,  p.  113. 

170 


TYPICAL  CURRICULA  IN  STATE  SYSTEMS 

134.  Ash  Wednesday,  Good  Friday,  Easter  Monday,  Arbor  Day 
(second  Friday  In  May),  the  birthday  of  the  reigning  sovereign, 
Victoria  Day,  Dominion  Day,  Labor  Day,  Thanksgiving  Day, 
Christmas  Day,  New  Year's  Day,  and  any  day  specially  appointed 
as  a  holiday  by  the  Governor  General,  the  Lieutenant  Governor 
of  Saskatchewan,  the  mayor  of  a  city  or  town  or  the  reeve  of  a 
rural  municipality  shall  be  holidays;  and  it  shall  be  at  the  dis- 
cretion of  the  board  to  permit  any  other  holidays  not  exceeding 
one  day  at  a  time.     1901,  c.  29,  s.  135. 

Separate  Schools 

41.  The  minority  of  the  ratepayers  in  any  district,  whether 
Protestant  or  Roman  Catholic,  may  establish  a  separate  school 
therein;  and  in  such  case  the  ratepayers  establishing  such  Prot- 
estant or  Roman  Catholic  separate  schools  shall  be  liable  only  to 
assessments  of  such  rates  as  they  impose  upon  themselves  in 
respect  thereof.     1901,  c.  29,  s.  41. 

42.  The  petition  for  the  erection  of  a  separate  school  district 
shall  be  signed  by  three  resident  ratepayers  of  the  religious  faith 
indicated  in  the  name  of  the  proposed  district;  and  shall  be  in 
the  form  prescribed  by  the  minister.     1901,  c.  29,  s.  42. 

43.  The  persons  qualified  to  vote  for  or  against  the  erection  of 
a  separate  school  district  shall  be  the  ratepayers  in  the  district 
of  the  same  religious  faith,  Protestant  or  Roman  Catholic,  as  the 
petitioners.     1901,  c.  29,  s.  43. 

44a.  In  case  any  such  district  contains  within  its  limits  a  town 
or  city  municipality  it  shall  from  the  date  of  its  erection  be 
deemed  to  be  a  town  district,  and  the  board  of  trustees  elected 
at  the  first  school  meeting  shall  consist  of  five  members,  two  of 
whom  shall  hold  office  till  the  date  of  the  first  annual  election 
of  the  district,  and  three  until  the  date  of  the  second  annual 
election;  thereafter  all  trustees  shall  be  elected  and  hold  office 
in  the  manner  provided  by  this  Act  for  town  districts.  1912, 
c.  32,  s.  4. 

45.  After  the  establishment  of  a  separate  school  district  under 
the  provisions  of  this  Act  such  separate  school  district  and  the 
board  thereof  shall  possess  and  exercise  all  rights,  powers,  privi- 
leges and  be  subject  to  the  same  liabilities  and  method  of  govern- 
ment as  is  herein  provided  in  respect  of  public  school  districts. 

(2)  Any  person  who  is  legally  assessed  or  assessable  for  a 
public  school  shall  not  be  liable  to  assessment  for  any  separate 

171 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

school  established  therein;  Provided  that  in  the  case  of  any 
separate  school  district  having  heretofore  been  or  hereafter  being 
established  within  which  a  separate  school  is  maintained  in  opera- 
tion the  ratepayers  of  the  religious  faith  of  the  minority  sup- 
porting it  shall  hereafter  be  assessable  for  separate  school  pur- 
poses only,  and  the  ratepayers  of  the  religious  faith  of  the  ma- 
jority constituting  the  public  school  district  within  which  such 
separate  school  district  is  established  shall  be  assessable  for 
public  school  purposes  only.    1901,  c.  29,  s.  45;  1912-13,  c.  35,  s.  3. 


172 


CH AFTER  II 

OUTLINE     OF    CURRICULA    PROPOSED     IN    CONNECTION 
WITH    RECENT    EXPERIMENTS    IN    THE 
UNITED  STATES- 
OFFICIAL  SYLLABUS'  OF  BIBLE  STUDY  FOR  HIGH 
SCHOOL   STUDENTS 

1.     THE  NORTH  DAKOTA  PLAN 

Selected  and  adopted  by  the  High  School  Board  ol 
North  Dakota,  August,  1912 

INTRODUCTION 

A  KNOWLEDGE  of  the  Bible  is  an  essential  element  In  a  good 
education.  Whether  or  not  one  is  interested  in  the  Bible  as  a 
manual  of  devotion,  it  is  imperative  that  he  should  be  familiar 
with  it  as  a  literature  and  as  a  history;  for  no  literature  and 
no  history  have  more  vitally  affected  Anglo-Saxon  civilization. 
English  literature  has  been  greatly  Influenced  by  biblical  style 
and  is  strewn  with  allusions  to  Bible  stories  and  teachings. 
Shakespeare  is  said  to  have  over  seven  hundred  such  allusions; 
Tennyson,  over  four  hundred.  As  Charles  Dudley  Warner  put  it: 
"The  Bible  is  the  one  book  that  no  intelligent  person  can  afford 
to  be  Ignorant  of.  All  modern  literature  and  all  art  are  per- 
meated with  it.  It  is  not  all  a  question  of  religion  or  theology 
or  dogma;  it  is  a  question  of  general  intelligence.  A  boy  or  girl 
at  college  in  the  presence  of  the  works  set  for  either  to  master, 
without  a  fair  knowledge  of  the  Bible  is  an  ignoramus,  and  is 
disadvantaged  accordingly." 

And  yet  actual  experience  proves  that  the  average  young  person 
has  a  very  imperfect  knowledge  of  this  wonderful  book.  This 
syllabus  has  been  prepared  with  the  hope  that  the  boys  and  girls 
of  North  Dakota  of  high  school  age  may  be  led  to  a  serious  study 
of  this  great  literature.    With  a  Bible  containing  maps,  the  dlll- 


•  Copies  may  be  obtained  from  the  North  Dakota  Sunday  School  Association 
Fargo,  North  Dakota. 

173 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

gent  student  will  be  adequately  equipped,  although  other  helps, 
if  available,  may,  of  course,  be  used  to  advantage.  The  essential 
thing  is  to  study  the  Bible  itself,  to  glean  its  history  and  the  life 
stories  of  its  great  characters,  to  note  the  simple  beauty  of  its 
style,  and  to  grasp  its  ideas  and  ideals. 

To  every  high  school  student  who  duly  passes  an  examination 
based  on  this  syllabus,  a  half-credit  will  be  given  on  his  high 
school  course. 

I.  Studies  in  Old  Testament  Geography 

1.    Palestine 

Palestine  is  a  strip  of  country  at  the  eastern  end  of  the 
Mediterranean  Sea.  It  extends  east  from  the  sea  to  the  Arabian 
Desert  (on  an  average  about  fifty  miles),  and  north  from  the 
southeastern  corner  of  the  Mediterranean  to  the  river  Leontes 
and  Mount  Hermon  (less  than  one  hundred  and  fifty  miles).  If 
one  were  to  draw  a  line  west  from  Grand  Forks  to  Petersburg 
and  thence  south  to  the  State  line,  the  southeast  corner  of  North 
Dakota  so  cut  off  would  approximate  the  size  of  Palestine. 

Physically,  Palestine  is  divided  into  four  regions  or  strips  run- 
ning north  and  south. 

1.  The  first  is  a  plain  along  the  coast  from  five  to  twenty-five 
miles  in  width  and  of  great  fertility.  Here  were  the  chief  cities 
of  the  Philistines  and  the  famous  Plain  of  Sharon. 

2.  The  second  is  a  hilly  zone  with  elevations  from  three  thou- 
sand to  four  thousand  feet  high  in  the  north  but  toward  the 
middle  flattening  out  into  the  Plain  of  Esraelon,  watered  by  the 
river  Kishon.  South  of  this  the  surface  again  breaks  into  hills 
and  becomes  more  and  more  rugged  until  near  Hebron  it  attains 
an  elevation  of  over  three  thousand  feet. 

3.  To  the  east  this  hill  country  slopes  rapidly  to  the  deep  gorge 
of  the  Jordan  Valley,  the  deepest  depression  on  the  face  of  the 
earth.  The  Jordan  rises  on  the  slopes  of  Mount  Hermon,  some 
distance  north  of  the  Sea  of  Galilee,  and  descends  rapidly  until 
at  the  Sea  of  Galilee  it  is  six  hundred  and  eighty-two  feet  below 
sea  level.  It  continues  to  descend  through  a  winding  course  of 
nearly  two  hundred  miles  (only  sixty-five  in  a  straight  line)  until 
at  the  Dead  Sea  it  is  twelve  hundred  and  ninety-two  feet 
below  sea  level.  The  Jordan  Valley  varies  in  width  from  about 
four  miles  in  the  north  to  about  fourteen  in  the  south.  In 
the  north,  it  is  fertile;  in  the  south,  alkaline  and  arid.    The  Dead 

174 


CURRICULA  TN  RECENT  EXPERIMENTS 

Sea  is  forty-seven  miles  long  and  ten  miles  wide.  South  of  this 
lake  is  the  gravelly  desert  Arabah,  gradually  rising  to  a  height 
of  six  hundred  feet  above  sea  level  and  falling  away  again  toward 
the  Red  Sea. 

4.  To  the  east  of  this  great  cleft  of  the  Jordan  and  extending 
to  the  desert  is  a  pleasant  hilly  region  (Bashan,  Gilead,  Moab, 
and  Edom)  rising  to  a  plateau  about  two  thousand  feet  in  height. 
This  section  is  well  watered  and  admirably  adapted  to  grazing. 

The  great  variety  in  the  country  is  conducive  to  a  corresponding 
diversity  in  its  plants  and  animals.  The  authorities  mention  one 
hundred  and  thirteen  species  of  mammals,  three  hundred  and 
forty-eight  of  birds,  and  more  than  three  thousand  varieties  of 
flowering  plants. 

2.  The  Relation  of  Palestine  to  Other  Lands 
Palestine  lay  on  one  of  the  main  routes  of  travel  in  the  ancient 
world.  To  the  southwest  was  Egypt,  with  its  mighty  civilization; 
to  the  northeast,  Mesopotamia,  with  its  powerful  empires,  across 
Palestine,  between  the  Nile  and  the  Euphrates  swept  for  many 
centuries  the  caravans  and  armies  of  the  world.  There  were  four 
main  highways  corresponding  to  the  four  divisions  of  the  country 
already  mentioned.  One  road  followed  the  coast,  leading  from 
Egypt  through  the  Philistine  cities  (Gaza,  Ash  dad,  etc.)  to  Phoe- 
nicia (Tyre  and  Sidon)  and  so  on  to  the  north.  A  second 
traversed  the  central  range  of  hills  and  the  Plain  of  Esraelon, 
passing  through  Samaria  and  Jerusalem  and  so  south  to  Beer- 
sheba  where  it  turned  west  toward  Egypt.  On  the  north  it  led  to 
Damascus  and  thence  eastward  across  the  desert  to  Mesopotamia 
(Assyria,  Nineveh,  Babylonia,  Chaldea,  Land  of  Shinar).  A  third 
route  followed  the  Jordan  Valley  on  its  eastern  side,  extending 
down  to  Elath  on  the  Red  Sea  and  turning  thence  to  Sinia  and 
beyond.  On  the  north  this  road  also  led  to  Damascus.  The 
fourth  highway  likewise  led  from  Elath,  connecting  with  caravan 
routes  across  the  desert  to  the  east  and  proceeding  north  through 
Moab,  Ammon  and  Gilead  to  the  ancient  emporium  of  Damascus. 
Along  these  roads  and  their  branches  and  connections  surged  the 
tide  of  old-world  traffic.  By  the  southern  routes  the  Israelites 
entered  the  land;  by  the  northern  they  were,  centuries  later,  led 
forth  into  captivity,  and  in  due  time  returned  to  reoccupy  their 
ancient  home. 
Note. — Most  Bibles  nowadays  contain  maps.  The  student 
shovUd  carefully  study  the  Old  Testament  map  in  connection 

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BELIGIOUS  EDUCATION  AND  DEMOCKACY 

•  with  the  foregoing  outline  and  locate  all  the  places  men- 
tioned. He  should  also  locate  the  chief  mountains,  as  Mount 
Carmel  (near  the  coast).  Mount  Tabor,  Mount  Gilboa,  Mount 
Ebal  and  Mount  Gerizim  (near  Samaria  and  Shechem), 
Mount  Pisgah,  and  Mount  Nebo  (northeast  of  Dead  Sea),  and 
Mount  Sinai  or  Horeb  (to  the  soiithwest).  He  should  also 
locate  the  important  towns  and  cities,  such  as  Dan  or  Laish 
(in  the  extreme  north),  Jezreel,  Dothan,  Samaria,  Shiloh, 
and  Bethel  (in  the  central  part),  and  Jericho,  Gibeon,  Jeru- 
salem, Bethlehem,  and  Hebron  (in  the  south). 

II.  The  Old  Testament  Narrative 

1.  The  Creation  (Genesis  1). 

2.  The  Garden  of  Eden  (Genesis  2.  8  to  4.  16). 

3.  The  Flood  (Genesis  6.  1  to  9.  19). 

4.  Babel  (Genesis  11.  1-9). 

5.  The  Call  of  Abraham  (Genesis  11.  27  to  12.  9). 

6.  Abraham  and  Lot  (Genesis  13,  also  15,  also  18.  1  to  19.  28). 

7.  The  Sacrifice  of  Isaac  (Genesis  22). 

8.  The  Marriage  of  Isaac  (Genesis  24). 

9.  Jacob  and  Esau  (Genesis  27  to  33). 

10.  Joseph  and  his  Brethren  (Genesis  37;  also  39  to  47). 

11.  Early  Life  of  Moses  (Exodus  1  and  2). 

12.  The  Call  of  Moses  (Exodus  3  and  4). 

13.  The  Deliverance  of  Israel  (Exodus  5  to  15). 

14.  Israel  in  the  Wilderness  (Exodus  16  and  17). 

15.  Israel  at  Sinai  (Exodus  19  and  20). 

16.  The  Golden  Calf  (Exodus  32). 

17.  The  Death  of  Moses   (Deuteronomy  34). 

18.  The  Entrance  into  Canaan  (Joshua  1  to  6). 

19.  The  Great  Battle  with  the  Amorites  (Joshua  10.  1-15). 

20.  The  Defeat  and  Death  of  Sisera  (Judges  4  and  5). 

21.  The  Deeds  of  Gideon  (Judges  6  and  7). 

22.  Jephthah  (Judges  11). 

23.  The  Life  and  Death  of  Samson  (Judges  14  to  16). 

24.  Ruth,  the  Faithful  Moabitess  (Ruth  1  to  4). 

25.  The  Calling  of  Samuel  (1  Samuel  3). 

26.  The  First  King  of  Israel  (1  Samuel  8  to  11). 

27.  The  Early  Adventures  of  David  (1  Samuel  16  to  18.  9). 

28.  David  and  Jonathan  (1  Samuel  20). 

29.  David  and  Saul  (1  Samuel  21  to  24). 

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CURRICULA  IN  RECENT  EXPERIMENTS 

30.  The    Deaths   of    Saul    and    Jonathan    (1    Samuel   31    and    2 

Samuel  1). 

31.  David  Made  King  (2  Samuel  5.  1  to  6.  15;  also  7  to  9). 

32.  The  Rebellion  of  Absalom  (2  Samuel  14.  25  to  18.  33). 

33.  Rizpah  (2  Samuel  21.  1-14). 

34.  The  Greatness  of  Solomon  (1  Kings  2.  1-12;  3.  1  to  11.  13). 

35.  The  Kingdom  Divided  (1  Kings  11.  41  to  12.  33;  also  14.  21-31). 

36.  Elijah   (1  Kings  16.  29  to  19.  21). 

37.  Naboth's  Vineyard  (1  Kings  21;  also  22.  29-40;  also  2  Kings 

9.  30-37). 

38.  Elijah  Translated  (2  Kings  2.  1-12). 

39.  Elijah's  Marvelous  Achievements  (2  Kings  4  to  7). 

40.  The  Wicked  Athaliah   (2  Kings  11). 

41.  The  Destruction  of  Sennacherib  (2  Kings  18.  13  to  19.  37). 

42.  The  Great  Reform  under  Josiah  (2  Kings  22.  1  to  23.  30). 

43.  The  Call  of  Isaiah  (Isaiah  6.  1-8). 

44.  The  Fall  of  Jerusalem   (2  Kings  25.  1-21). 

45.  Daniel  and  His  Three  Friends  (Daniel  1  to  2;  also  5  and  6). 

46.  The  Return  from  the  Exile  in  the  Time  of  Cyrus  (about  B.  C. 

530— Ezra  1.  1  to  2.  2;   2.  64  to  6.  22). 

47.  Nehemiah  Leads  back  another  Group  in  Artaxerxes's  time 

(about  B.  C.  450— Nehemiah  1  to  6). 

48.  Esther,  the  Beautiful  Queen    (Esther  1  to  10). 

49.  The  Test  of  Job  (Job  1  and  2;  also  42). 

50.  Jonah    (Jonah  1   to  4). 

III.   A  Brief  Outline  of  Hebrew  History  Before  Christ 

The  history  of  the  Hebrews  as  a  distinct  people  begins  with 
their  escape  from  Egypt  and  their  establishment  in  Palestine,  a 
dozen  centuries  or  more  before  Christ. 

The  first  great  period  includes  the  era  of  settlement  and  con- 
quest and  extends  up  to  the  beginning  of  the  kingdom  under 
Saul   (B.  C.  eleventh  century).     See  Narratives  11-25. 

The  second  great  period  beginning  with  the  accession  of  Saul 
Includes  the  great  reigns  of  David  and  Solomon,  and  extends  to 
the  division  of  the  kingdom  under  Rehoboam  and  Jereboam  (B. 
C.  tenth  century).     See  Narratives  26-35. 

The  third  great  period  includes  the  reigns  of  nineteen  kings  in 
Israel  (northern  kingdom)  until  Its  overthrow  by  Sargon,  king 
of  Assyria  (eighth  century)  and  of  twenty  kings  in  Judah  (south- 
ern kingdom)   extending  to  the  fall  of  Jerusalem  and  captivity 

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RELIGIOUS  EDUCATION  AND  DEMOCRACY 

of  Judah  under  Nebuchadnezzar,  king  of  Babylon,  in  tbe  sixth 
century.  The  great  characters  during  this  time  are  Elijah, 
Elisha,  Amos,  Hosea,  Hezekiah,  Isaiah,  Micah,  Josiah,  Jeremiah, 
Ezekiel.     See  Narratives  36-44. 

The  fourth  great  period  includes  the  captivity  of  Judah  (sixth 
century),  the  return  and  rebuilding  of  Jerusalem,  and  the  sub- 
sequent control  of  Palestine  by  the  Persians,  the  Greeks,  and  the 
Romans,  including  the  brilliant  century  of  independence  under 
the  Maccabees  from  about  the  middle  of  the  second  century  until 
after  the  middle  of  the  first  century  B.  C.    See  Narratives  45-48. 

The  student  would  do  well  to  consult  a  Bible  dictionary  or  an 
ancient  history  of  the  chronology  and  for  the  relations  existing 
between  the  Hebrews  and  the  other  great  nations  of  antiquity.  It 
is  not  always  possible  to  be  sure  of  the  exact  date  of  a  given 
event,  as  the  various  authorities  differ;  but  the  student  should 
grasp  the  historical  periods  and  be  able  to  assign  each  great  event 
to  its  proper  century.  Any  recognized  system  of  chronology  will 
be  accepted.  Various  excellent  Hebrew  histories  are  easily 
obtainable. 

IV.   The  Books  of  the  OH  Testament 

The  thirty-nine  books  are  divided  in  five  groups,  as  follows: 

1.  The  Pentateuch:  Genesis,  Exodus,  Leviticus,  Numbers,  Deu- 

teronomy (5  books). 

2.  The    Historical   Books:    Joshua,    Judges,    Ruth,    First    and 

Second  Samuel,  First  and  Second  Kings,  First  and  Second 
Chronicles,  Ezra,  Nehemiah,  Esther  (12  books). 

3.  The  Poetical  Books:  Job,  Psalms,  Proverbs,  Ecclesiastes,  The 

Song  of  Solomon   (5  books). 

4.  The  Major  Prophets:   Isaiah,  Jeremiah,  Lamentations,  Eze- 

kiel, Daniel  (5  books). 

5.  The  Minor  Prophets:     Hosea,  Joel,  Amos,  Obadiah,  Jonah, 

Micah,  Nahum,  Habakkuk,  Zephaniah,  Haggai,  Zechariah, 
Malachi   (12  books). 

V.   Memory  Passages   from  the  Old  Testament 

Note. — Learn  any  five  of  the  following  passages.  Each  of  the 
passages  selected  should  be  carefully  committed  to  memory 
so  as  to  become  an  abiding  possession: 

1.  The  Ten  Commandments,  Exodus,  20.  3-17. 

2.  From  a  speech  of  Moses,  a  specimen  of  Hebrew  oratory,  Deu- 

teronomy 6.  4-15. 

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CUKKICULA  IN  RECENT  EXI'EKIMENTS 

3.  The  First  Psalm. 

4.  The  Twenty-third   Psalm. 

5.  The  Forty-sixth  Psahii. 

6.  The  One  Hundred  and  Third  Psalra. 

7.  Job,  28.  12-28. 

8.  Proverbs,  Chapter  3.  1-26. 

9.  Isaiah,  40.  18-31. 
10.  Isaiah,  55. 

VI.   Studies  in  the  Life  of  Christ 

A.    Political  Divisions  in  Chris fs  Time 
The  general  landscape  features  in  New  Testament  times  are,  of 
course,  the  same  as  those  already  outlined.     (See  I,  above.)     But 
the  political   divisions  were   entirely   different.     These  were  as 
follows: 

(a)     To  the  west  of  the  Jordan: 

1.  Juda?a,  corresponding,  in  the  main,  to  the  old  kingdom  of 
Judah  and  including  such  places  as  Jerusalem,  Jericho,  Bethle- 
hem, Bethany,  Ephraim,  Lydda,  and  Joppa. 

2.  Samaria,  occupying  the  central  part  of  the  region  around  the 
ancient  city  of  Samaria,  extending  north  to  the  river  Kishon,  and 
numbering  among  its  cities  Sychar  and  Caesarea.  Judaea  and 
Samaria  were  under  the  proconsul  Pontius  Pilate, 

3.  Galilee,  lying  to  the  west  of  the  lake  of  the  same  name  and 
extending  north  to  Phoenicia  (Tyre  and  Sidon).  Among  its  points 
of  interest  were  Nazareth,  Capernaum,  Cana,  Chorazin. 

(h)  To  the  east  of  the  Jordan: 

1.  Peraea,  extending  from  the  river  Arnon  north  somewhat 
beyond  the  river  Jabbok.  This  region  and  Galilee  were  united 
under  the  rule  of  Herod  Antipas,  son  of  Herod  the  Great. 

2.  Decapolis,  east  of  Galilee  and  stretching  off  to  the  southeast, 
a  region  of  flourishing  Greek  cities. 

3.  The  Tetrarchy  of  Philip,  extending  from  opposite  the  Sea 
of  Galilee  north  to  Mount  Hermon  (the  probable  scene  of  the 
Transfiguration).  Among  its  cities  were  Bethsaida  and  Caesarea 
Philippi.  Its  ruler  in  Christ's  time  was  Philip,  another  son  of 
Herod  the  Great. 

Note, — All  these  divisions  and  points  of  interest  should  be 
carefully  located  on  the  map, 

B.    The  Life  of  Christ 
The  four  evangelists  differ  somewhat  in  their  accounts  of  the 

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RELIGIOUS  EDUCATION  AND  DEMOCRACY 

life  of  Christ.  For  this  there  are  two  causes:  (1)  John  pur- 
posely omits  mentioning  various  facts  recorded  by  the  earlier 
writers,  intending  in  his  Gospel  to  give  additional  information 
rather  than  to  repeat  familiar  matter.  (Because  of  their  general 
agreement  the  first  three  Gospels  are  called  the  "synoptic  Gos- 
pels"). (2)  The  synoptic  Gospels  do  not  always  agree  in  the 
order  of  events;  Matthew  seems  to  prefer  to  treat  his  matter 
topically.  For  example,  when  recording  parables  he  groups  sev- 
eral together,  apparently  disregarding  the  exact  chronology.  See 
Matthew  13. 

It  is,  therefore,  somewhat  difficult  to  determine  the  exact  order 
of  the  events  in  Christ's  life.  In  the  outline  given  below  we  shall 
follow,  in  the  main,  the  order  found  in  Luke;  here  and  there 
facts  not  recorded  by  him  are  inserted: 

OuTLiisrE 

First  Period:  Childhood  and  Youth,  up  to  and  including  the 
Temptation.  Luke  1  to  4.  13.  Read  also  Matthew  2  to  4.  Locate 
places  mentioned. 

Second  Period:  The  Beginnings  of  Christ's  Active  Ministry,  or 
The  Year  of  Obscurity.     Read  John  2-14. 

During  this  period,  after  his  first  miracle  in  Cana  in  Galilee, 
Jesus  appears  to  have  worked  mainly  in  Judaea.  The  event 
marking  the  close  of  this  period  seems  to  have  been  the  im- 
prisonment of  John  the  Baptist.  See  Matthew  4. '12,  13;  also 
Mark  1.  14;  also  Mark  6.  14-29. 

Third  Period:  The  Period  of  Growing  Popularity.  Read  Luke 
4.  14  to  9.  50. 

During  this  period,  which  probably  lasted  considerably  over 
a  year,  Jesus  worked  mainly  in  the  neighborhood  of  the  Sea  of 
Galilee.  Among  the  chief  events  to  be  remembered,  in  addition 
to  the  various  miracles  and  parables,  are  the  following:  (1) 
The  choosing  of  the  twelve  disciples,  in  connection  with  which 
doubtless  occurred  the  Sermon  on  the  Mount  (briefly  recorded 
by  Luke  in  chapter  6.  20-49,  and  more  fully  in  Matthew  5  to  7, 
which  should  be  read).  (2)  Two  journeys  north  for  rest  and 
privacy.  The  first — into  Phoenicia — is  not  mentioned  by  Luke, 
but  is  described  in  Matthew  15.  21-31;  the  second  is  described 
in  Matthew  16.  13-21.  Here  in  Peter's  confession  was  made  a 
definite  announcement  of  Jesus's  Messiahship,  after  which  he 
talked  to  his  disciples  of  his  approaching  death.  (3)  The 
transfiguration,  probably  on  Mount  Hermon. 

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CURRICULA  IN  RECENT  EXPERIMENTS 

Fourth  Period:     The  Final  Year  of  Ministry,  or  Period  of  Con- 
stantly Growing  Opposition.     Read  Luke  9.  51  to  19.  10. 

During  this  period,  lasting  doubtless  for  something  less  than 
a  year,  Jesus  withdrew  from  Galilee,  but  not  being  welcomed 
in  Samaria  journeyed  south  by  a  route  east  of  the  Jordan  (see 
Mark  10.  1),  reaching  Jericho  shortly  before  the  time  of  the 
passover.  In  this  period  should  also  be  placed  the  visit  to 
Bethany  and  the  raising  of  Lazarus  as  recorded  in  John  11. 
1-40,  and  the  subsequent  sojourn  in  Ephraim  (John  11.  47-54). 

Fifth  Period:     The  Passion  Week  and  the  Forty  Days.     Read 
Luke  19.  11  to  24.  53;  also  Acts  1.  1-14. 

After  this  triumphal  entry  into  Jerusalem  on  Sunday,  Jesus 
evidently  made  his  headquarters  at  Bethany,  going  each  day  to 
Jerusalem  to  teach  in  the  temple  (Luke  21.  37).  The  bitterness 
of  the  hierarchy  daily  increased.  On  Thursday  evening  he 
celebrated  the  passover  and  instituted  the  Lord's  Supper,  after 
which  occurred  his  last  extended  conversation  with  his  dis- 
ciples. Read  John  14  to  17.  Then  came  the  scene  in  Gethsem- 
ane,  the  arrest,  and  the  trials.  The  crucifixion  followed  on 
Friday  and  the  resurrection  on  Sunday,  after  which  occurred 
the  various  manifestations  and  the  ascension. 

VII.   Studies  in  History  of  the  Early  Church 

Note  that  the  influence  of  Christianity  soon  extended  beyond 
Palestine.  Study  in  connection  with  the  following  outline  a  map 
of  the  eastern  Mediterranean,  showing  the  various  voyages  of 
Paul.  In  the  matter  of  dates  there  is  not  absolute  agreement 
among  the  historians,  and  so  none  are  given  here.  The  student 
should,  however,  adopt  some  reasonable  chronology  and  follow 
It  consistently. 

1.  The  Progress  of  the  Church  at  Jerusalem. 
Read  Acts  1  to  7. 

Get  clearly  in  mind  the  chief  events:  The  manifestation  of 
power  on  the  day  of  Pentecost;  Peter's  great  sermon  and  its 
effect;  the  enthusiasm  and  devotion  of  the  church;  the  incident 
of  Ananias  and  Sapphira;  the  beginnings  of  persecutions;  the 
appointment  of  the  seven  deacons  and  the  death  of  the  first 
martyr,  Stephen. 

2.  The  First  Missionary  Work  of  the  Church.  Read  Acts  8 
to  12. 

Note  that  this  work  was  due  largely  to  scattering  of  the  early 
Christians  by  persecution. 

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RELIGIOUS  EDUCATION  AND  DEMOCRACY 

Note  the  work  of  Philip,  the  first  foreign  missionary;  the  con- 
version of  Saul  and  his  work  in  Arabia  and  Damascus  (read 
Galatians  1.  17,  18) ;  also  the  work  of  Peter,  and  his  vision  at 
Joppa;  the  admission  to  fellowship  of  Cornelius,  the  Roman,  and 
the  widening  vision  of  the  church;  the  spread  of  the  gospel  to 
Antioch,  the  chief  city  of  Asia,  and  the  rapid  increase  of  the 
church  in  spite  of  persecution.     Locate  all  places  mentioned. 

3.  The  Great  Missionary  Work  of  Paul.  (1)  Paul's  First  Mis- 
sionary Journey.    Read  Acts  13  and  14. 

Follow  the  route  of  Paul  and  Barnabas  from  Antioch  across 
Cyprus  and  so  on  to  the  mainland  through  Antioch  in  Pisidia, 
Iconium,  Lystra,  and  Derbe,  and  back  again  by  the  same  route 
to  Attalia,  whence  they  sailed  to  Antioch.  Note  carefully  their 
experience  in  each  city  and  the  evidences  of  their  success. 

(2)  The  Great  Council  at  Jerusalem.    Read  Acts  15.  1-35. 
This  is  very  important,  as  at  this  time  the  mother  church  gave 

official  sanction  to  the  work  among  the  Gentiles,  an  essential  step 
toward  making  Christianity  a  world  religion. 

(3)  The  Second  Missionary  Journey.    Read  Acts  15.  36  to  18.  22. 
Again  follow  the  route  of  Paul  and  Silas  as  they  proceeded 

overland  from  Antioch  by  the  great  Roman  road  through  Tarsus, 
Paul's  early  home,  and  so  on  across  the  mountains  to  the  Galatian 
cities  visited  on  the  first  journey.  Note  that  instead  of  going 
north  into  Bithynia,  as  apparently  they  had  planned,  they  fol- 
lowed the  caravan  road  to  Troas,  where  Paul  had  the  great  vision 
which  took  him  into  Europe.  Follow  his  route  through  Mace- 
donia. Note  that  his  general  method  of  work  in  each  city  was 
to  approach  the  Jews  first  and  then  to  turn  to  the  natives.  Note 
his  varied  experiences,  especially  at  Athens  and  at  Corinth,  where 
he  remained  a  year  and  a  half.  Recall  the  friends  he  made  during 
this  trip  and  follow  his  return  to  Antioch  via  Ephesus  and 
Caesarea. 

(4)  The  Third  Missionary  Journey.    Read  Acts  18.  23  to  21.  16. 
Note  that  as  the  second  journey  Paul  starts  out  by  visiting 

Tarsus,  Derbe,  Iconium,  etc.,  and  then  follows  the  great  caravan 
road  direct  to  Ephesus,  the  chief  commercial  city  on  the  .(Egean, 
where  the  gospel  had  already  been  preached,  somewhat  imper- 
fectly, by  Apollos.  Follow  his  route,  which  doubtless  took  hira 
to  the  scenes  of  his  former  work  at  Philippi  and  Thessalonica 
and  thence  south  to  Corinth,  where  he  stayed  three  months. 
Observe  that  on  his  return  he  again  visited  his  dear  friends  at 
Philippi    (note   his   affection   for   this   church    as   expressed   in 

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CURRICULA  IN  RECENT  EXPERIMENTS 

Philippians  1.  1-5;  and  4.  1),  and  spont  a  week  at  Troas,  thence 
skirting  the  coast  to  Miletus,  where  he  bade  good-by  to  his 
Ephesian  friends.  Follow  his  entire  route  on  the  map  to  his 
landing  places  at  Tyre  and  Caesarea,  whence  he  went  to  Jerusalem. 

(5)  Paul's  Arrest  in  Jerusalem  and  Appeal  to  Caesar.  Read 
Acts  21.  17  to  28. 

Note  the  circumstances  of  Paul's  arrest,  his  address  on  the 
temple  stairs,  his  address  before  the  council,  the  plot  against  his 
life,  his  night  ride  to  Ccesarea,  his  trial  before  Felix,  his  two 
years  in  prison,  his  trial  before  Festus,  and  appeal  to  Ctesar  and 
his  great  address  before  Agrippa.  Follow  on  the  map  the  route 
of  the  ship  as  it  sailed  along  the  southern  coast  of  Asia  Minor 
as  far  as  Fair  Havens  in  Crete;  then  the  general  course  of  the 
tempest-tossed  vessel  to  Melita;  and  finally  the  course  of  the 
Castor  and  Pollux  to  Puteoli  and  the  overland  journey  by  the 
famous  Appian  Way  to  Rome.  Note  Paul's  manner  of  life  in 
Rome  as  for  two  years  he  waited  for  his  trial. 

The  details  of  Paul's  subsequent  career  are  uncertain.  It  would 
seem  that  he  was  released  on  the  first  charge,  and  later  engaged 
once  more  in  missionary  work  only  to  be  again  arrested.  The 
most  definite  information  is  found  in  2  Timothy  4.  7-22,  a  passage 
evidently  written  shortly  before  his  death,  which  is  usually  dated 
about  A.  D.  68.    Jerusalem  was  destroyed  by  Titus  in  A.  D.  70. 

VIII.   The  Books  of  the  New  Testament 

The  twenty-seven  books  are  divided  into  five  divisions,  as 
follows: 

1.  Biographical    (or  Gospels):    Matthew,   Mark,  Luke,  John    (4 

books). 

2.  Historical:  The  Acts  (1  book). 

3.  Epistles  to  special  churches  or  persons:    Romans,  First  and 

Second  Corinthians,  Galatians,  Ephesians,  Philippians,  Colos- 
sians.  First  and  Second  Thessalonians,  First  and  Second 
Timothy,  Titus,   Philemon,  Hebrews    (14  books). 

4.  General  Epistles:  James,  First  and  Second  Peter,  First,  Second, 

and  Third  John,  Jude  (7  books). 

5.  Prophetic,  or  Apocalyptic:  Revelation  (1  book). 

IX.  Memory  Passages  from  the  New  Testament 

Note. — Learn  any  five  of  the  following  passages,  as  in  the  case 
of  the  Old  Testament  passages,  being  careful  to  commit  them 
accurately: 

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KELIGIOUS  EDUCATION  AND  DEMOCRACY 

1.  The  First  Christmas,  Luke  2.  8-19. 

2.  The  Beatitudes,  Matthew,  5.  3-11. 

3.  The  Lord's  Prayer,  Matthew  7.  9-13. 

4.  From  Jesus's  Last  Talk,  John  15.  1-14. 

5.  Paul's  Address  on  Mars  Hill,  Acts  17.  2-31. 

6.  Rules  for  Life,  Romans  12.  9-21. 

7.  Paul's  Account  of  Love,  1  Corinthians  13. 

8.  Faith,  Hebrew  11.  1-6,  and  32-40. 

9.  Works,  James  2.  14-26. 

10.  The  New  Jerusalem,  Revelation  22.  1-14. 


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CURRICULA  IN  RECENT  EXPERIMENTS 


2.     THE  COLORADO  PLAN 

SYLLABUS   OF   BIBLE    STUDY'    FOR   THE   HIGH    SCHOOLS 
OF  THE  STATE  OF  COLORADO 

A  four-year  course  of  study  is  in  process  of  preparation  to  meet 
the  needs  of  churches  in  which  Bible  instruction  is  given  for  the 
purpose  of  credit  in  the  public  higli  schools.  The  Joint  Commit- 
tee of  the  State  Teachers'  Association  and  the  State  Sunday 
School  Association  has  recommended  for  the  first  year  a  course 
entitled  "Heroes  and  Leaders  of  Israel."  The  course  and  its 
syllabus  of  lessons  has  been  approved  by  the  State  Council  of 
Religious  Education  of  the  State  Sunday  School  Association,  an 
organization  composed  entirely  of  public  school  and  college  men. 
The  first  year's  course  will  be  followed  rapidly  by  courses  for 
other  years  of  the  high  school,  together  with  optional  courses  to 
meet  as  occasion  demands  the  varied  needs  of  different  faiths. 

First  Year — Heroes  and  Leaders  of  Israel 

Aim  of  This  Course 
The  aim  of  this  course  is  to  suggest,  develop,  and  establish  in 
young  people  high  moral  and  religious  ideals.  Students  of  child 
life  are  agreed  that  biographical  material  is  especially  well  suited 
to  accomplish  this  aim  in  the  early  high  school  period.  The 
course  should  deepen  the  sense  of  duty  and  responsibility  for 
right  individual  conduct  and  develop  habits  and  attitudes  of 
practical  service. 

Suggestions  as  to  Method  of  Teaching 
While  the  central  aim  of  the  course  is  to  present  vividly  ideals 
of  life  through  the  study  of  concrete  examples  of  right  living, 
with  all  that  they  can  furnish  of  inspiration  and  to  illustrate  in 
the  concrete  the  consequences  of  evil  as  it  works  out  in  the  lives 
of  actual  men  and  women,  nevertheless  the  current  of  history 
and  the  background  of  geographical  fact  are  not  to  be  ignored. 
The  details  of  history  and  geography  are  necessary  to  an  under- 
standing of  conditions  that  affect  the  lives  of  individuals  and  to 
give  the  tang  of  reality  to  the  biographical  facts.    These  are  not 


'  Copies  may  be  obtained  from  the  Colorado  State  Sunday  School  Association, 
312  17th  Street,  Denver,  Colorado. 

185 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

the  main  things  to  be  emphasized  in  the  course,  but  the  good 
teacher  will  try  to  carry  on  historical  and  geographical  lines  of 
work  continuously  in  intimate  correlation  with  the  more  funda- 
mental studies  of  human  nature. 

The  aim  of  this  course  will  not  be  most  fully  realized  by 
homiletical  treatment  of  the  subject  matter  nor  by  the  study  of 
critical  questions;  but,  rather,  by  the  vivid  presentation  of  the 
lives  of  the  men  and  women  discussed,  the  reconstruction  of  the 
situations  which  confronted  them  in  as  concrete  terms  as  possible, 
and  the  bringing  home  to  the  pupil  the  truth  or  particular  lesson 
to  be  learned  through  the  inevitable  connection  which  he  sees  and 
feels  for  himself  between  conditions  and  consequences  in  the  life 
and  conduct  of  individuals.  Make  the  students  of  these  lessons 
feel  that  they  are  dealing  with  real  men  and  real  women  strug- 
gling with  real  problems  and  that  the  ideals  and  attitudes  that 
dominated  their  lives  had  something  very  definite  to  do  with 
their  successes  and  their  failures.  Do  not  be  afraid  to  use  extra- 
biblical  material  for  purposes  of  comparison  and  emphasis  of  the 
reality  of  the  principles  of  conduct  involved. 

Lesson  Materials 

The  topics  selected  for  the  course  are  adapted  from  the  First 
Year  Intermediate  Course  of  the  International  Graded  Sunday 
School  Lessons.  Consequently  the  publications  of  the  various 
denominational  publishing  houses,  in  so  far  as  they  have  prepared 
lesson  helps  for  the  graded  lesson  series,  will  be  available  for 
this  course.  It  is  not  the  intention  of  the  committee  to  recom- 
mend these  lesson  helps,  but  to  leave  the  field  wide  open  for  the 
selection  of  any  kind  of  lesson  materials  that  will  best  realize 
the  aim  of  the  course  and  cover  the  ground  indicated  in  the  out- 
line. The  following  books  will  be  found  useful  in  dealing  with 
the  biographical  material: 

Chamberlain,  Georgia — Hebrew  Prophets;  or  Patriots  and 
Leaders  of  Israel. 

Gates — Heroes  of  the  Faith. 

Kent — Heroes  and  Crises  of  Early  Hebrew  History. 

Robinson,  George  L. — Leaders  of  Israel. 

Soares,  T.  G. — Heroes  of  Israel. 

Rutland,  J.  R. — Old  Testament  Stories. 

Wells,  Amos  R. — The  Bible  in  Miniature:  Character  Sketches 
of  One  Hundred  and  Fifty  Heroes  and  Heroines  of  Holy  Writ. 

Willman,  Leon  K. — Men  of  the  Old  Testament. 

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CURRICULA  IN  RECENT  EXPERIMENTS 

Supplementary  Reference  Material 
Smith,  George  Adam — Historical  Geography  of  the  Holy  Land. 
Calkins — Historical  Geography  of  Palestine. 
Stewart — Land  of  Israel. 
Leary — The  Real  Palestine  of  To-day. 
Vincent  and  Hurlbut — Bible  Geography  and  Atlas. 
Kent  and  Madsen,  or  Eiler — Map  of  the  Ancient  World, 
Schaff-Herzog  Encyclopedia. 
Hastings — Bible  Dictionary. 

First  Year's  Course  in  Detail 

1.  The  Land  Where  Hebrew  History  Began. 

Biblical  Material:  Genesis  2.  10-15;  10.  10-11;  11.  1-9,  31,  32. 
(A  preliminary  geographical  and  historical  study  of  the 
Tigris  and  Euphrates  regions.) 

2.  Abraham  the  Pioneer. 

Biblical  Material:  Genesis  11.  31,  32;  12.  1-10;  13.  1-4,  18. 

3.  Abraham  the  Man  With  a  New  Vision  of  God. 

Biblical  Material:  Genesis  13.  14-17;  15.  1-6;  Hebrews  11.  8-19. 
(To  show  how  Abraham  was  faithful  to  his  vision.) 
4-  Jacob  a  Winner  With  God. 

Biblical  Material:  Genesis  25.  19-34;  28.  10-22;  32.  24-32; 
35.  9-20.  (Note:  In  connection  with  a  study  of  Joseph 
attention  should  constantly  be  paid  to  the  land  of  the  Nile. 
Biblical  Material  for  this  historical  and  geographical  back- 
ground: Genesis  41.  54-57;  42.  1-3;  45.  10-13;  47.  29-31;  Ex- 
odus 1.  1-14;   Isaiah,  chapter  19.) 

5.  Joseph  the  Boy  Who  Was  True  to  His  Trust. 

BibUcal  Material:  Genesis  37.  2-4,  12-27;  39.  1-6,  20-23;  41. 
33-45. 

6.  Joseph  the  Man  Who  Overcayne  Evil  With  Good. 
Biblical  Material:  Genesis  42.  1-6,  13-17;  44.  18-34;  45.  1-15. 

7.  Moses  the  Prince  Who  Chose  Exile. 

Biblical  Material:  Exodus  2.  11-22;  Acts  7.  17-29;  Hebrews 
11.  24-27. 

8.  Moses  Emancipator  and  Lawgiver. 

Biblical   Material:    Exodus   2.   23-25;   3.   1-22;   Acts  7.  30-36; 
Exodus  12.  21-23,  29-36;    Psalm  105.  23-45. 
.9.  Joshua  Scout  and  Conqueror. 

Biblical  Material:    Exodus  17.  8-16;   Numbers  13.  1-3,  17-33; 
14.  5-10;  Joshua  1.  1-9;  3.  5-17;  6.  1-20;  24.  1,  2,  14,  15,  29-31; 
Acts  7.  45;  Hebrews  11.  30. 
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EELIGIOUS  EDUCATION  AND  DEMOCRACY 

10.  Gideon  the  Man  Whom  Responsibility  Made  Great. 

Biblical  Material:  Judges  6.  1-8,  22. 

11.  Ruth  the  True  Hearted. 

Biblical  Material:  The  Book  of  Ruth. 

12.  Samuel  Trained  for  Service. 

Biblical  Material:  1  Samuel,  chapters  1  to  12. 

13.  Saul  the  Leader  Who  Lost  His  Chance. 

Biblical  Material:   1  Samuel,  chapter  11;   14.  47  to  15,  35; 
chapter  31. 

14.  David  the  Kingly  Youth. 

Biblical  Material:  1  Samuel,  chapters  16  to  20. 

15.  David  the  Youthful  King. 

Biblical  Material:  1  Samuel,  chapter  21;  2  Samuel,  chapters 
1  to  4. 

16.  David  Israel's  Greatest  King. 

Biblical  Material:  2  Samuel,  chapter  5;  Kings  2.  11. 

17.  Solomon  Famed  for  Wisdom,  Wealth  and  Peace. 
Biblical  Material:  1  Kings,  chapters  2,  3,  4,  5,  6,  9. 

18.  Rehoboam  a  Youth  Who  Despised  Good  Counsel. 
Biblical  Material:  1  Kings,  chapter  12, 

19.  First  Semester  Review. 

20.  Jeroboam  a  Champion  Who  Forsook  the  Lord. 
Biblical  Material:  1  Kings  11.  26-40;  12.  1-33;  13.  33,  34. 

21.  Elijali  the  Champion  of  Jehovah. 

Biblical  Material:  1  Kings,  chapters  17  and  18. 

22.  Elijah  Learning  a  Better  Way. 

Biblical  Material:  1  Kings,  chapters  19  and  21.  17-29. 

23.  Elisha  the  Plowman  Prophet. 

Biblical  Material:  2  Kings  2.  1-13;  4.  8-37;  5.  1-15;  13.  14-20, 

24.  Jehu  the  Vengeful  King. 

Biblical  Material:  2  Kings,  chapters  9  and  10. 

25.  Jonadab  a  Man  Who  Dared  to  Stand  Alone. 

Biblical  Material:    1   Chronicles  2.   55;    2   Kings  10.  15-28; 
Jeremiah  35. 

26.  Amos  the  Herdsman  Preacher. 

Biblical  Material*  Amos  1.  1;  7.  10-17;  6.  1-11. 

27.  Hezekiah  and  Josiah  Religious  Reformers. 

Biblical  Material:  2  Kings,  chapters  18  and  20,  22  and  25  and 
35;  Isaiah,  chapters  36  and  39. 

28.  Isaiah  Prophet  and  Statesman. 

Biblical  Material:   Isaiah  1.  1-20;   chapter  6;   7.  1-9;   8.  21; 
9.  7;  39, 

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CURRICULA  IN  RECENT  EXPERIMENTS 

29.  Jeremiah  the  Man  ^Vlw  buffered  to  Save  His  City. 

Biblical  Material:  Jeremiah  1.  1-19;  39.  1-18;  40.  1-6;  42.  1-22; 
43.  1-7;  45.  1-5;  47. 
SO.  Daniel  and  Ezekicl,  Heroic  Hebrcio  Captives. 

Biblical  Material:  Daniel,  chapter.s  1  and  4;  Ezeklel,  chapters 
1  and  2;  3.  4-27;  6.  8-10;  14.  1-5,  21-23;  chapter  27. 

31.  Cyrus  the  Liberator  of  the  Jeics. 

Biblical  Material:  Isaiah  44.  28;  45.  1-4;  13;  Ezra  1.  1-8;  3.  1-7. 

32.  Haggai  the  Inspirer  of  Discouraged  Builders. 

Biblical  Material:  Ezra  3.  6-13;  4.  1-5,  11-24;  5.  1;  Haggai  1. 
1-8;  2.  1-4;  Zechariah  4.  1-10;  Ezra  5.  2-5. 

33.  Nehemiah  and  Ezra  the  Founders  of  Judaism. 
Biblical  Material:  Nehemiah,  chapters  1,  2,  4,  6,  9,  13. 

3^.  Judas  the  Jewish  Conqueror. 

Material:   The  First  Book  of  Maccabees. 
35.  John  the  Last  Prophet  of  the  Old  Dispensation. 

Biblical  Material:    Matthew  3;   Mark  1.  1-12;    Luke  3.  1-22; 
John  1.  6-8;  Matthew  11.  2-14. 
S6*.  Second  Semester  Revieto  and  Final  Examinations. 

The   Founder  and   Disciples   of  the  Christian   Religion 

Second  Year's  Course  ix  Detail 
First  Semester — The  Friends  and  Followers  of  Jesus, 
Second  Semester — The  Life  and  Labors  of  Jesus. 

FIRST  SEMESTER  OUTLIXE 

1.  The  Roman  Empire  and  Christianity. 

A  geographical  and  historical  lesson  to  furnish  a  background 

for  the  semester's  study. 
Biblical  Material:  Acts  2.  5-12. 
Reference    Material:  The    Roman   Empire    in   the   Time   of 

Christ. 

2.  Mary  the  Mother  of  Jestis. 

(a)  Chosen  to  be  the  Mother  of  Christ.    Luke  1.  26-38. 

(b)  Praising  God  for  this  High  Honor.    Luke  1.  46-55. 

(c)  Fleeing  to  Save  Her  Child's  Life.     Matthew  2.  1-18. 

(d)  Training  the  Boy  Jesus.    Matthew  2.  19-23;  Luke  2.  39-52. 

(e)  Calling  Upon  Her  Son  to  Help  a  Friend.    John  2.  1-11. 
(/)  At  the  Foot  of  the  Cross.     John  19.  25-27. 

(g)  A  Believer  in  Jesus.    Acts  1.  14, 

3.  Peter  the  Disciple  and  Apostle. 

(a)   Education.     John  1.  40-42;   Luke  5.  1-11;  Mark  1.  29-39; 

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RELIGIOUS  EDUCATION  AND  DEMOCRACY 

3.  13-19;  Mark  5.  22-24,  35-43;  6.  7-13;  8.  27-34;  9.  2-9; 
John  13.  6-10. 
(6)  Temptation  and  Testing.     Mark  14.  26-42,  54,  66-72. 

(c)  Restoration  and  Commission.    Mark  16.  7;  Luke  24.  34; 

1  Corinthians  15.  5;  John  21.  7-22. 

(d)  Leader.    Acts  1.  12-22;  chapters  2-5. 

(c)  Fellow  Worker.  Acts  8.  14-24;  9.  32-43;  chapter  10;  11. 
1-18;  12.  1-19;  Acts  15.  6-11;  Galatians  2.  11-16;  1  Corin- 
thians 1.  12;  3.  22;  9.  5;  1  Peter. 

(/)    Pastor  and  Martyr — Early  Traditions. 

4.  James  One  of  the  Favored  Three. 

(o)  Called  by  the  Master.  Matthew  4.  21;  Mark  1.  19;  Luke 
5.  10. 

(b)  Ordained  One  of  the  Twelve.    Matthew  10.  2;  Mark  3.  14; 

Luke  6.  13. 

(c)  Present  at  the  Transfiguration.     Matthew  17.  1;   Mark 

9.  2;  Luke  9.  28. 

(d)  Present  at  the  Passion.    Matthew  26.  36;  Mark  14.  33. 
(c)   Slain  by  Herod.     Acts  12.  2. 

5.  John  the  Beloved  Disciple. 

(c)  A  Beginner  in  Service.    John  1.  35-39;  Mark  1.  19-20. 

(b)  Chosen  and  Surnamed.     Mark  3.  17. 

(c)  Jesus's  Love  for  John.     John  13.  23-26. 

(d)  The  Loving  Trust.     John  19.  25-27. 

(e)  John  at  the  Tomb.    John  20.  2-10. 
(/)    By  the  Sea.    John  21. 

(9)  Why  John  Wrote.     John  19.  35;   21.  24;  1  John  1.  1-4; 

Revelation,  chapter  1. 
(h)  John's  Work  in  Asia.    Revelation,  chapters  2  and  3. 

6.  Andrew  the  Soul  Winner. 

(c)  Wins  Peter.    John  1.  40-42. 
(6)   Wins  a  Boy.    John  6.  8,  9. 
(c)  Wins  Greeks.    John  12.  20-22. 

7.  Nicodemus  a  Seeker  After  Truth. 

(a)  A  Timid  but  Earnest  Seeker,     John  3.  1-15. 

(b)  Coming  into  the  Light.     John  7.  45-52. 

(c)  A  Firm  Believer,  Not  Ashamed  of  His  Faith.    John  19. 

38-42. 

8.  Thomas  the  Doubter,  Who  Became  a  Firm  Believer. 
(o)  Called  to  be  an  Apostle.     Luke  6.  12-16. 

(b)  Refuses  to  Forsake  Jesus  in  an  Hour  of  Danger.  John 
11.  7-16. 

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CURRICULA  IN  RECENT  EXPERIMENTS 

(c)   Seeking  Light.     John  14.  1-7. 
id)  Overwhelmed  by  Doubt.     John  20.  24,  25. 
(e)  The   PMrst   to   Acknowledge   the   Deity   of  Jesus.     John 
20.  26-28. 
9.  Mary  and  Martha,  a  Contrast  in  Service. 
(a)  The  Two  Sisters.     Luke  10.  38-42. 
(6)  The  Raising  of  Lazarus.     John  11. 
(c)  The  Feast  and  the  Anointing.     John  12.  1-11. 

10.  Mary  Magdalene  a  Loyal  Helper  of  Jesus. 

(a)  Ministering  to  Jesus.     Luke  8.  1-3. 

(b)  Standing  by  the  Cross.     John  19.  25. 

(c)  A  Witness  of  the  Death  and  the  Interment.     Mark  15. 

40-47;  Luke  23.  55,  56. 

(d)  The  First  to  See  the  Risen  Lord.     John  20.  1-18;   Mark 

16.  9. 

11.  Stephen,  Preacher  and  Martyr. 

(a)  Chosen  Deacon.     Acts  6.  1-6. 

(b)  Interpreter  of  Christ.     Acts  6.  8-10;  7.  44-53. 

(c)  The  First  Christian  Martyr.    Acts  7.  54  to  8.  1. 

12.  Philip  the  Evangelist. 

(a)  A  Colleague  of  Stephen.    Acts  6.  1-6. 

(b)  A  Pioneer  Evangelist.    Acts,  chapter  8. 

(c)  The  Host  of  Paul  and  Luke.     Acts  21.  7,  8. 

13.  Barnabas  the  Large-hearted. 

(o)   Consecrating  His  Money.    Acts  4.  36,  37. 

(b)  Befriending  Paul.     Acts  9.  26,  27. 

(c)  Taking  Charge  of  the  Work  in  Antioch.    Acts  11.  19-23. 

(d)  Companion   of   Paul.     Acts   11.   25-27;    12.   25;    chapters 

13  to  15. 

(e)  The  Secret  of  His  Goodness.     Acts  11.  24. 
i^.  Saul  the  Pharisee  and  Persecutor. 

(a)  Student;  (b)  Pharisee;  (c)  The  Enemy  of  the  Chris- 
tians. Acts  22.  3,  28;  23.  6;  26.  4;  Galatians  1.  14; 
Philippians,  3.  3-6;  Acts  7.  54  to  8.  3;  26.  9-11. 

15.  Paul  the  Disciple  and  Preacher. 

(a)  A  Convert  and  His  Zeal.     Acts  9.  1-30;  26.  12-23. 

(b)  A  Missionary  Evangelist.     Acts  11.  27-30;   12.  25;   chap- 

ters 13  to  26. 

(c)  A  Life  Victorious.    Romans  8;  1  Corinthians  9;  2  Corin- 

thians 11.  16  to  12.  10;  2  Timothy  4. 

16.  Luke  the  Early  Historian. 

(a)   Paul's  Call  to  Macedonia.     Acts  16.  9-18. 

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RELIGIOUS  EDUCATION  AND  DEMOCRACY 

(6)  Paul's  Travels  and  Counsels.     Acts  20.  5  to  21.  19. 

(c)  Paul  on  His  Way  to  Rome.    Acts,  chapters  27,  28. 

(d)  Luke  the  Beloved  Physician.     Colossians  4.  14. 

(e)  The  Companion  of  Paul.     2  Timothy  4.  11. 
(/)  A  Fellow-Laborer.     Philemon  24. 

(g)  A  Faithful  Narrator.    Luke  1.  1-4;  Acts  1.  1,  2. 

17.  Timothy,  Paul's  Son  in  the  Faith. 

(a)  A  Chosen  Companion  of  Paul.     Acts  16.  1-5. 

(b)  "Faithful  in  the  Lord."     1  Corinthians  4.  17. 

(c)  His  Work  Commended.    1  Corinthians  16.  10,  11. 

(d)  A  Messenger  with  Good  Tidings.    1  Thessalonians  1.  1; 

3.  2-8. 

(e)  Paul's  Letters  to  Timothy. 

18.  Semester  Review. 

SECOND  SEMESTER  OUTLINE 

The  Life  and  Labors  of  Jesus 

Part  I. 
The  Thirty  Years  of  Private  Life 

1.  The    Sources    of    Our   Knowledge    of   Life    of   Jesus:     The 

Origin  and  Purpose  of  the  Four  Gospels. 

(a)  Prologue  of  John's  Gospel.    John  1.  1-18. 

(b)  Preface  of  Luke's  Gospel.     Luke  1.  1-4. 

(c)  The   Gospels — Meaning  of  the  Name.     Matthew  4.  23: 

Luke  4.  18. 

When,  why,  and  by  whom  written? 

Authorship,  purpose,  and  differences  of  the  four  Gos- 
pels. 
id)  Other  Sources  for  the  Life  of  Christ.    1.  Jewish  History. 

2.  The  Christian  Church.     3.  The  Land  of  Palestine. 

2.  From  the  Birth  of  Jesus  to  the  Coming  of  John  the  Baptist. 

(a)  The  Annunciations.     Luke  1.  5-56. 

(b)  Birth  of  John  the  Baptist,  and  of  Jesus.     Matthew  1. 

18-25;  Luke  1.  57-80;  2.  1-20. 

(c)  The  Infancy  of  Jesus.    Matthew  2.  1-23;  Luke  2.  21-39. 
id)  His  Life  in  Nazareth.    Luke  2.  39-52. 

Part  II 
The  Opening  Events  of  Christ's  Ministry 

3.  From  the  Coming  of  John  the  Baptist  to  the  Puhlic  Appear- 

ance of  Jesus  in  Jerusalem. 
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CURRICULA  IN  RECENT  EXPERIMENTS 

(a)  The   Ministry   of   John   the   Baptist.     Matthew   3.   1-12; 

Mark  1.  1-8;  Luke  3.  1-20. 

(b)  The  Baptism  of  Jesus.     Matthew  3.  13-17;  Mark  1.  9-11; 

Luke  3.  21-23. 

(c)  The  Temptation.    Matthew  4.  1-11;  Mark  1.  12,  13;  Luke 

4.  1-13. 

(d)  The  Beginnings  of  Faith  in  Jesus.     John  1.  19-51;  John 

2.  1-12. 

Part  III 

The  Early  Judrean  Ministry 

I^.  From  the  Public  Appearance  in  Jerusalem  to  His  Return  to 
Oalilce. 

(a)  Cleansing  the  Temple.     John  2.  13-22. 

(b)  Discourse  with  Nicodemus.    John  2.  23  to  3.  21. 

(c)  Baptizing  and  Teaching  in  Judaea  and  Samaria.     John 

3.  22-36;  4.  1-42. 

Part  IV 
First  Period  of  the  Galilaean  Ministry 

5.  From  the  Return  to  Galilee  to  the  Choosing  of  the  Twelve. 

(a)  The  Beginning  of  the  Ministry  in  Galilee.    Matthew  4.  12, 

17;  Mark  1.  14,  15;  Luke  4.  14,  15;  John  4.  43-45. 

(b)  The  Nobleman's  Son.    John  4.  46-54. 

(c)  First  Rejection  at  Nazareth.     Luke  4.  16-30. 

(d)  The  Call  of  the  Four.     Matthew  4.  18-22;  Mark  1.  16-20; 

Luke  5.  1-11. 

(e)  First  Preaching  Tour  in  Galilee.     Mark  1.  35-45;   Luke 

4.  42-44. 

6.  Growing  Hostility  of  the  Scribes  and  Pharisees. 

(o)  The  Paralytic  Borne  of  Four.     Matthew  9.  1-8;  Mark  2. 
1-12;    Luke  5.  17-26. 

(b)  The  Call  of  Matthew.    Matthew  9.  9-13;  Mark  2.  13-17; 

Luke  5.  27-32. 

(c)  The  Question  about  Fasting.     Matthew  9.  14-17;   Mark 

2.  18-22;  Luke  5.  33-39. 

(d)  The  Infirm  Man  at  the  Pool  of  Bethesda.    John,  chapter  5. 

(e)  The  Disciples  Plucking  Grain.     Matthew  12.  1-8;   Mark 

2.  23-28;   Luke  6.  1-5. 
(/)   The  Man  with  the  Withered  Hand.     Matthew  12.  9-14; 
Mark  3.  1-6;   Luke  6.  6-11. 
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RELIGIOUS  EDUCATION  AND  DEMOCRACY 

Part  V. 

Second  Period  of  the  Galilaean  Ministry 

From  the  Choosing  of  the  Twelve  to  the  Withdrawal  into 

Northern  Galilee 

7.  The  Choosing  of  the  Tioelve,  and  the  Sermon  on  the  Mount. 
(a)  The   Widespread   Fame   of   Christ.     Matthew   4.   23-25; 

12.  15-21;  Mark  3.  7-12. 
(6)  The  Choosing  of  the  Twelve.     Matthew  10.  2-4;   Mark 

3.  13-19;  Luke  6.  12-19. 
(c)  The  Sermon  on  the  Mount.     Matthew,  chapters  5,  6,  7, 

and  8.  1;  Luke  6.  20-49. 

8.  Further  Conflict  with   the  Scribes,  and  Lessons  Concerning 

the  Kingdom. 
(a)  Warnings  to  the  Scribes  and  Pharisees.     Matthew  12. 

22-45;  Mark  3.  20-30;  Luke  6.  43-45. 
(6)  The  True  Kindred  of  Christ.     Matthew  12.  46-50;  Mark 

3.  31-35;  Luke  8.  19-21. 

(c)  The  Parables  by  the  Sea.    Matthew  13.  1-53;  Mark  4. 1-34; 
Luke  8.  4-18. 

9.  Miracles  and  Ministry  in  Qulilee. 

(a)  The  Stilling  of  the  Tempest.     Matthew  8.  23-27;   Mark 

4.  35-41;  Luke  8.  22-25. 

(&)  The  Gadarene  Demoniacs.     Matthew  8.   28-34;   Mark  5. 

1-20;  Luke  8.  26-39. 
(c)  The  Raising  of  Jairus's  Daughter.     Matthew  9.   18-26; 

Mark  5.  21-43;  Luke  8.  40-56. 
id)   Second  Rejection  at  Nazareth.    Matthew  13.  54-58;  Mark 

6.  1-6;  Luke  4.  16-30. 
(e)  The  Mission  of  the  Twelve.    Matthew  9.  36  to  11.  1;  Mark 

6.  7-13;  Luke  9.  1-6. 
(/)  Death  of  John  the  Baptist.    Matthew  14.  1-12;  Mark  6. 

14-29;  Luke  9.  7-9. 

Part  VI 

Third  Period  of  the  Galilaean  Ministry 

From  the  Withdrawal  into  Northern  Galilee  to  the  Final 

Departure  for  Jerusalem 

10.  A  Northern  Journey,  and  a  Brief  Stay  by  the  Sea  of  Oalilee. 
(a)  Journey  toward  Tyre  and  Sidon.     Matthew   15.   21-28; 
Mark  7.  24-30. 

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CURRICULA  IN  RECENT  EXPERIMENTS 

(b)  Return   through   Decapolls;    Miracles  of  Healing.     Mat- 

thew 15.  29-31;   Mark  7.  31-37. 

(c)  The  Feeding  of  the  Four  Thousand.    Matthew  15.  32-38; 

Mark  8.  1-9. 

(d)  The  Pharisees  and  Sadducees  Demand  a  Sign.    Matthew 

15.  39  to  16.  12;  Mark  8.  10-21. 

(e)  The  Blind  Man  near  Bethsaida.     Mark  8.  22-26. 

11.  Journey   to   Ctrsarea  PJiiUppi;  Peter's   Confession,   and   the 

Transfiguration. 
(o)  Peter's  Confession.     Matthew  16.  13-20;   Mark  8.  27-30; 
Luke  9.   18-21. 

(b)  Christ  Foretells  His  Death  and  Resurrection.     Matthew 

16.  21-28;  Mark  8.  31  to  9.  1;  Luke  9.  22-27. 

(c)  The  Transfiguration.     Matthew  17.   1-13;    Mark  9.   2-13; 

Luke  9.  28-36. 

(d)  The  Demoniac  Boy.     Matthew  17.  14-20;  Mark  9.  14-29; 

Luke  9.  37-43. 

(e)  Christ  Again  Foretells  His  Death.     Matthew  17.  22,  23; 

Mark  9.  30-32;  Luke  9.  43-45. 

Part  VII 

The  Peraean  Ministry 

From  the  Final  Departure  from  Galilee  to  the  Final  Arrival 

at  Jerusalem 

12.  Jesus  at  Work  for  Mankind. 

(a)  The  Final  Departure  from  Galilee.     Matthew  19.  1,  2; 

Mark  10.  1;  Luke  9.  51-62. 

(b)  The  Mission  of  the  Seventy.     Luke  10.  1-24. 

(c)  The  Good  Samaritan.    Luke  10.  25-37. 

UD  The  Visit  to  Martha  and  Mary.     Luke  10.  38-42, 
(e)  The  Good  Shepherd.     John  10.  1-21. 
IS.  An  Earnest  Teacher  and  Preacher. 

(a)  Discourse  on  Prayer.     Luke  11.  1-13. 

(b)  Concerning  Trust  In  God,  and  Coming  Judgment.    Luke, 

chapter  12. 

(c)  Teaching  by  Ministry  and  Parable.    Luke,  chapters  15,  16. 
id)  Concerning  Forgiveness  and  Faith.     Luke  17.  1-10. 

(e)   Further  Teachings  in  Persea.    Luke  17.  11  to  18.  14. 
11^.  Closing  Events  in  the  Period  of  Peraan  Ministry 

(a)  The  Raising  of  Lazarus,  and  its  Effect  on  the  Jews.  John, 
chapter  11. 

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RELIGIOUS  EDUCATION  AND  DEMOCRACY 

(6)  The  Parable  of  the  Pharisee  and  the  Publican.     Luke 
18.  9-14. 

(c)  Christ   Blessing   Little   Children.     Matthew    19.    13-15; 

Mark  10.  13-16;  Luke  18.  15-17. 

(d)  The  Rich  Young  Ruler.     Matthew  19.  16-20;   Mark  10. 

17-31;  Luke  18.  18-30. 

(e)  Christ   Foretells   His   Crucifixion.     Matthew   20.   17-19; 

Mark  10.  32-34;   Luke  18.  31-34. 

Past  VIII 

The  Passion  "Week 

From  the  Final  Arrival  in  Jerusalem  to  the  Resurrection 

15.  The  TriumpJial  Entry,  and  Conflicts  with  the  Jews. 

(o)  The  Triumphal  Entry.    Matthew  21.  1-11;  Mark  11.  1-11; 

Luke  19.  29-44;  John  12.  12-19. 
(6)  Christ's  Authority  Challenged.    Matthew  21.  23-27;  Mark 

11.  27-33;  Luke  20.  1-8. 
(e)  The  Questions  by  the  Jewish  Rulers.    Matthew  22.  15-40; 

Mark  12.  13-34;  Luke  20.  20-40. 

(d)  Christ's    Unanswerable    Question.     Matthew    22.    41-46; 

Mark  12.  35-37;   Luke  20.  41-44. 

(e)  Gentiles  seek  Jesus,  while  Jews  Reject  Him.     John  12. 

20-50. 
(/)  Judas  Conspires  with  the  Chief  Priests.    Matthew  26.  1-5, 
14-16;   Mark  14.  1,  2,  10,  11;   Luke  22.  1-6. 

16.  Jesua's  Last  Day  with  the  Disciples. 

(a)  The  Last  Supper.     Matthew  26.  17-30;   Mark  14.  12-26; 

Luke  22.  7-30;  John  13.  1-30. 
(6)  The    Farewell    Discourses.      Matthew    26.    31-35;    Mark 

14.  27-31;  Luke  22.  31-38;  John  13.  31  to  16.  33. 
(c)  The  Intercessory  Prayer.    John,  chapter  17. 

17.  The  Arrest  and  Trial;  the  Crucifixion  and  Burial. 

(a)  The  Agony  in  Gethsemane.     Matthew  26.  36-46;   Mark 

14.  32-42;  Luke  22.  39-46. 
(6)  The  Betrayal  and  Arrest.    Matthew  26.  47-56;  Mark  14. 

43-52;  Luke  22.  47-53;  John  18.  1-11. 

(c)  The  Trial  by  the  Jews.    Matthew  26.  57  to  27.  10;  Mark 

14.  53-72;   Luke  22.  54-71;   John  18.  12-27. 

(d)  The  Trial  before  Pilate.     Matthew  27.  11-31;   Mark  15. 

1-20;   Luke  23.  1-25;  John  18.  28  to  19.  16. 

(e)  The   Crucifixion.     Matthew  27.  32-56;    Mark  15.  21-41; 

Luke  23.  26-49;  John  19.  16-37. 
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CURRICULA  IN  RECENT  EXPERIMENTS 

(/)   The  Burial.     Matthew  27.  57-61;   Mark  15.  42-47;    Luke 

23.  50-56;   John  19.  38-42. 
(g)  The  Watch  at  the  Sepulcher.     Matthew  27.  62-66. 

Part  IX 
The  Forty  Days 
From  the  Resurrection  to  the  Ascension 
18.  Christ's  Resurrection,  Special  Appearances,  Ascension. 

(a)  The    Resurrection    Morning.      Matthew    28.    1-10;    Mark 

16.  1-11;  Luke  23.  56  to  24.  12;  John  20.  1-18. 
(6)   The  Report  of  the  Watch.    Matthew  28.  11-15. 

(c)  The  Walk  to  Emmaus.    Mark  16.  12.  13;  Luke  24.  13-35. 

(d)  The  Appearance  to  the  Disciples  in  Jerusalem,  Thomas 

Being  Absent.     Mark  16.  14;   Luke  24.  36-43;  John  20. 
19-25. 
(c)  Appearance  to  Thomas  with  the  Other  Disciples.     John 

20.  26-29. 

(/)   The  Appearance  to  Seven  Disciples  by  the  Sea  of  Galilee. 

John  21.  1-24. 
(g)  The  Appearance  to  the  Eleven  on  a  Mountain  in  Galilee. 

Matthew  26.  16-20;  Mark  16.  15-18. 
(h)  Christ's  Final  Appearance,  ajid  Ascension.    Mark  16.  19, 

20;   Luke  24.  44-53. 
(i)    The  Conclusion  of  John's  Gospel.     John  20.  30,  31;  John 

21.  25. 

Reference  Material 

Any  standard  life  of  Jesus  adapted  to  high  school  students, 
such  as  Burgess's  Life  of  Christ. 

Biblical  History  and  Literature 

Third  Year's  Course  i.\  Detail 
First  Semester — Great  Epochs  and  Events  in  Bible  History. 
Second  Semester — Biblical  Literature. 

FIBST   SEMESTER  OUTLINE 

1.  The  Oreat  Beginnings.    The  Mosaic  Account. 
(a)   The  Universe.     Genesis  1.  1-19. 
(6)   Organic  Life.     Genesis  1.  11,  12,  20-25. 

(c)  The  Human  Race.     Genesis  1.  26-31. 

(d)  The  Sabbath.     Genesis  2.   1-3. 

197 


EELIGIOUS  EDUCATION  AND  DEMOCRACY 

2.  Dispersion  of  Mankind. 

(o)  The  Story  of  Noah.    Genesis,  chapters  6  to  9. 
(&)  The  Sons  of  Noah.    Genesis,  chapters  10  and  11. 
(c)  The  Distribution  of  the  Races  of  Man.    From  History  or 
Encyclopedia. 

3.  Becking  "The  Promised  Land." 

(o)  The  Migration  of  Terah.    Genesis  11.  27-32. 

(b)  The  Call  to  Abram.     Genesis  12.  1-3. 

(c)  Through  Canaan  to  Egypt.    Genesis  12.  4-20. 

(d)  From  Egypt  to  Hebron.     Genesis  13.  1-18. 

(e)  Abraham,  Isaac,  and  Jacob.     Genesis  (selected). 

Their  relationship,  God's  covenant  with  each,  and  what  each 
contributed  to  Hebrew  history. 

4.  Israel  in  Egypt. 

(a)  The   Story  of  Joseph.     Genesis,  from  chapters  30,   37, 

39  to  41. 
(6)   Seeking  a  New  Home.    Genesis,  from  chapters  41  to  46. 

(c)  Dwelling  in  Egypt.     Genesis  47.  11-31;   50.  22-26. 

(d)  The  Israelites  Oppressed.     Exodus,  chapter  1. 

(e)  A  Deliverer  Called.     Exodus,  chapters  2  and  3. 

5.  From  Egypt  to  Canaan. 

(a)  The  Exodus  from  Egypt.    Exodus  12.  29-42;  14.  5-9,  etc. 
(&)  Life  in  the  Wilderness.    Exodus  15,  16,  17,  etc.  (selected). 

(c)  Crossing  the  Jordan.    Joshua,  chapters  1  to  4. 

(d)  The  Conquest  of  Canaan.    Joshua  5  to  12  (selecting  main 

events). 

6.  Israel  Under  the  Judges. 

(a)  Fifteen  Judges — a  period  of  about  350  years.  See  Bible 
History. 

(&)  Their  Appointment  Directed.  Judges  2.  16;  Deuteron- 
omy 16.  18. 

(c)  Qualifications    and    Duties.     Exodus    18.    21;    Leviticus 

19.  15,  etc. 

(d)  The  Last  of  the  Judges.     1  Samuel  8.  3. 

7.  Israel  Ruled  hy  Kings. 

(a)  A  King  Demanded.     1  Samuel  8.  1-18. 

(&)   Saul — Appointment  and  anointing.    1  Samuel  9  and  10. 

Disobedience  and  Rejection.  1  Samuel  15. 
(c)   David  Anointed  to  be  King.    1  Samuel  16.  1-13. 

Becomes  King  of  Judah.    2  Samuel  2.  4. 

198 


CURRICULA  IN  RECENT  EXPERIMENTS 

King  of  all  Israel.     2  Samuel  5.  3. 
Character  and  Career.     Bible  History. 
(d)  Solomon — Succeeds  David  as  King.     1  Kings  2.  10-12. 
God's  Covenant  with  Him.     1  Kings,  chapter  9. 
Buildings,  Writing,  Character.     Bible  History. 
8.  A  Divided  Kingdom. 

(a)  The  Cause,  under  Rehoboam.     1  Kings,  chapters  12. 
(6)  The    Revolt,    under    Jeroboam.     1    Kings,    chapters    11 

and  12. 
(c)  The  Two  Kingdoms — Israel  and  Judah.     Location,  Chief 
Cities,  etc.    From  Bible  History  and  Encyclopedia. 
.9.  The  Overthrow  of  Israel. 

(a)  Governed   by    Nineteen   Kings.      1    and    2    Kings,    Bible 

History,  Encyclopedia. 
A  Good  King — Your  Own  Selection. 
A  King  Who  Did  Evil — Your  Own  Selection. 

(b)  The  Fall  of  Samaria.     2  Kings,  chapter  17. 

(c)  The  "Ten  Tribes"  Captive  to  Assyria.  2  Kings,  chapter  17. 
10.  The  Conquest  of  Judah. 

(o)  Ruled  by  Twenty  Kings.    1  and  2  Kings,  History,  Ency- 
clopedia. 
A  Typical  Righteous  King — your  selection. 
A  Typical  Evil  King — your  selection. 
(&)  Jerusalem  Taken.     2  Kings,  chapter  25. 
(c)   The  People  Captives  to  Babylon.     Kings,  chapter  25. 
IL  The  Return  to  Palestine. 

(a)  Permitted  by  Cyrus.     Ezra  1.  1-11. 
(6)  Rebuilding  the  City  and  Temple.    Ezra,  chapters  3  to  6. 

(c)  Liberty  under  Judas  Maccabajus.     Jewish  History. 

(d)  Brought  under  Roman  Dominion.     Bible  Encyclopedia. 

12.  The  Coming  of  Christ. 

(a)  The  Prophecies.     Isaiah  7.  1;  11.  1-10;  Micah  5.  2. 
(6)   The  Annunciation.     Luke  1.  26-33. 

(c)  The  Birth:  time  and  place.    Luke  2.  1-16. 

(d)  The  Infancy  and  Boyhood  of  Jesus.     Luke  2.  21-52. 

(e)  The  Meaning  to  the  World;  the  Gospel  and  Its  Influence. 

13.  The  Divine  Life  of  Service. 

(a)   His  Words  of  Wisdom:   The  Sermon  on  the  Mount;   the 

Parables;  Messages  of  Forgiveness. 
(&)  His  Works  of  Grace:   Miracles  of  healing;  blessing  the 

children;  loving  sympathy. 

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RELIGIOUS  EDUCATION  AND  DEMOCRACY 

(c)  His  Human  Fellowship:  With  his  disciples;  in  the  home 

at  Bethany;  with  the  needy. 

(d)  His  Remonstrance  Against  Evil:  Cleansing  the  Temple; 

denouncing  the  scribes  and  Pharisees. 

(e)  His  Sufferings  and  Death:  A  life  of  self-denial;  persecu- 

tion, and  a  heroic  end. 
(/)  His  Resurrection  and  Final  Words  of  Promise. 

14.  The  Commission  of  the  Twelve. 

(a)  Chosen  as  Apostles.    Matthew  10;  Mark  3. 
(6)   How  Selected,     Read  the  several  accounts. 

(c)  Trained  for  Service.     By  the  Master  himself. 

(d)  Sent  Forth  to  Duty.    Matthew  10. 

(e)  The  First  Christian  Missionaries.    The  Books  of  the  Acts. 

15.  The  Day  of  Pentecost. 

(a)  The  Promise  of  Power.    Acts  1.  4,  5. 
(6)   The  Promise  Fulfilled.    Acts  2.  1-4. 

(c)  The  Gift  of  Tongues.     Acts  2.  5-13. 

(d)  The  Testimony  of  Peter.     Acts  2.  14-36. 

(e)  The  Power  of  the  Spirit.    Acts  2.  37-47. 

16.  The  Power  of  Persecution. 

(a)   Stephen  a  Martyr  for  Christ.    Acts  6.  8-15;  7.  54-60. 
(6)  A  General  Persecution.    Acts  8.  1-3. 
(c)   The  Gospel  Spread  Abroad.     Acts  8.  4-8,  14-16,  25. 
id)  The  Persecutor  Preaches  Christ.     Acts  9.  1-20. 

17.  The  Great  Messenger. 

(a)  A  Loyal  Hebrew.    Acts  22.  1-4;  26.  4,  5. 
(6)   Converted  to  Christ.     Acts  26.  12-20. 

(c)  Consecrated  to  Service.     Acts  22.  10-20. 

(d)  Establishes     Christian    Churches.      The     Acts    of    the 

Apostles. 

(e)  Writes  Christian  Counsel.    Paul's  Epistles. 

(/)  Triumphant  in  the  Faith.     2  Timothy  4.  6-8;   Romans 
8.  37-39. 

18.  Semester  Review. 

Reference  Matebial 

Peritz — Old  Testament  History. 

Rail — New  Testament  History. 

Gilbert — Christianity  in  the  Apostolic  Age. 

Kent — Historical  Bible  Series. 

Kent — Students'  Old  Testament. 

Y.  M.  C.  A.— Life  of  Paul. 

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CURRICULA  IN  RECENT  EXPERIMENTS 

SECOND    SEMESTKR    OUTLINE — BIBLICAL    LITERATURE 

1.  The  Bible  and  Its  Makeup. 
Lesson. 

Old  Testament — 39  books,  Hebrew,  Story  of  the  Jews. 
New  Testament — 27  books,  Greek,  Story  of  Christianity. 
Kinds  of  Literature:    History,  Law,  Prose  Narrative,  Ro- 
mance Stories,  Parables,  Letters,  Pastoral,  Lyric,  and  Epic 
Poetry,  Philosophy,  Prophecy,  Orations,  Sermons,  Prayers 
— Examples  of  each. 

A.   Prose    I.   History 

2.  The  Story  of  Solomon.    A  Study  in  Biography. 

A.  Parentage  and  Training. 

B.  Anointed  to  be  King.     1  Kings  1.  32-40. 
(a)   His  Religious  Zeal.     1  Kings  3.  2-14. 

(6)  Extent  of  His  Kingdom.     1  Kings  4.  20-25. 

C.  His  Administration. 

(a)  Organization  of  His  Aids.    1  Kings  4.  1-7. 

(b)  The  Fame  of  His  Wisdom.    1  Kings  4.  29-34. 

(c)  His  Alliance  with  Hiram  of  Tyre.     1  Kings  5.  1-18. 

(d)  The  Building  of  the  Temple.     1  Kings  6.  1-14. 

D.  The  Decline  of  His  Power, 

(a)  Idolatry  and  Its  Rebuke.    1  Kings  11.  1-13. 

(b)  His  Adversaries  and  His  Death.     1  Kings  11.  14-26, 
41-43. 

3.  The  Early  Christian  Church.     Acts  1.  8. 

A.  The  Promise  of  Power.    Acts  2.  1-8. 

B.  The  Promise  Fulfilled.     Jerusalem.     Acts  4.  32;  5-11. 

C.  First  Called  Christians.    Antioch.  Acts  11.  26. 

D.  The  Gentile  Church.    Samaria.    Acts  8.  14-25. 

Greece.     Acts  16.  12-31. 
Italy.    Acts  28.  16-31. 

II.  Law 

4.  A.  The  First  Code. 

(a)  Prologue.     Exodus  20.  2. 

(ft)   The  Duty  of  Reverence.     Exodus  20.  3-7. 

(c)  Respect  for  the  Sabbath.     Exodus  20.  8-11. 

(d)  Respect  for  Parents.     Exodus  20.  12. 

(e)  Prohibited  Sins..    Exodus  20.  13-17. 
B.  The  Second  Code. 

(o)  The  Master  Questioned.    Matthew  22.  34-36. 
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KELIGIOUS  EDUCATION  AND  DEMOCRACY 

(6)  Our  Love  for  God.    Matthew  22.  37-38. 

(c)  Our  Duty  to  Our  Fellows.     Matthew  22.  39-40. 

III.  Pbose  Narrative 

5.  A.  A  Loyal  Listener. 

(a)  The  Characters  in  the  Story.     1  Samuel,  chapters  1,  2. 
(&)  A  Servant  to  the  Priest.     1  Samuel  3.  1-3. 
(c)  The  Call  in  the  Night.    1  Samuel  3.  4-7. 
id)  The  Call  Interpreted.     1  Samuel  3.  8-9. 
(e)  The  Loyal  Response.    1  Samuel  3.  10. 
B.  An  Effective  Worker. 

(a)  A  Miracle  Wrought.     Acts  14.  8-10. 

(6)  False  Worship  Prevented.    Acts  14.  11-13. 

(c)  God  Honored.    Acts  14.  14-18. 

IV.  Romance  Stoby 

6.  Rebecca,  a  Prose  Idyl.    Genesis  24.  1-67. 
(a)  A  Devout  Mission.     Genesis  24.  1-9. 

(6)  The  Mission  Undertaken.     Genesis  24.  11-14. 

(c)  The  Damsel  Appears.     Genesis  24.  15-20. 

(d)  The  Messenger  Received.     Genesis  24.  31-33. 

(e)  His  Story  Told.    Genesis  24.  34-49. 

(/)  His  Mission  Accomplished.     Genesis  24.  50-61. 
(g)  A  Godly  Home  Established.    Genesis  24.  62-67. 

V.  Parables 

7.  The  Kingdom  of  Heaven. 

A.  The  Sower  and  the  Seed. 

(a)  The  Story  Told.     Matthew  13.  1-9. 

(b)  The  Explanation  Given.     Matthew  13.  18-23. 

B.  The  Wheat  and  the  Tares.    Matthew  13.  24-30. 
(a)  The  Explanation  Given.     Matthew  13.  36-43. 

C.  The  Mustard  Seed.     Matthew  13.  31,  32. 

D.  The  Leaven.     Matthew  13.  33. 

E.  Other  Parables.    Matthew  13.  44-52. 

F.  Why    Jesus    Taught    in    Parables.      Matthew    13.    10-17; 

13.  34-35. 

VI.  Christian  Letters 

8.  Admonitions  for  Right  Living. 

(a)  Bible  Standards  for  the  Christian  Family.     Ephesians 

6.  1-18. 
(6)  Practical  Suggestions  of  Duty.    Romans  12.  1-21. 

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CURRICULA  IN  RECENT  EXPERIMENTS 

(c)  The  Nature  and  Work  of  Faith.     Hebrews  11.  1-23. 

(d)  The  Beauty  of  Christian  Love.    1  Corinthians  13.  1-13. 

B.  PoETBY,     I.  Pastoral 
9.  Ruth,  an  Idyl  of  Human  Love. 

(a)  What  is  Poetry?     A  Pastoral  Poem?     An  Idyl? 

(b)  Time  and  Place  Location  of  This  Story? 

(c)  Leading  Characters  and  Their  Characteristics? 

(d)  Main  Incidents  in  the  Story? 

1.  Naomi  and  Her  Family.     Ruth,  chapter  1. 

2.  Boaz  and  His  Interests.    Ruth,  chapters  2  to  4. 

(e)  The  Interest  and  Beauty  of  the  Poem? 

II.  Lyric  Poems  and  Composers 
(Deborah,  Moses,  Miriam,  Hannah,  Mary) 

10.  Bongs  of  faith  and  Trust. 

A.  An  Introductory  Meditation.     Psalm  1. 
(a)   Happiness  the  Result  of  Godliness. 

B.  Confidence  in  God's  Grace.     Psalm  23. 
(a)  The  Shepherd  Psalm. 

C.  The  Blessings  of  the  Righteous.     Psalm  91. 
(a)  Trust  in  God's  Providence. 

D.  A   hymn   of   Thanksgiving   and   a   Prayer   for   Guidance. 

Psalm  139. 

E.  The  Helpfulness  and  Beauty  of  the  Psalms  to  the  Early 

Jews  aJid  to  Us  of  Today. 

III.  Epic  Poems  and  Composers 
(Joseph,  David,  Saul,  Ruth,  Naomi,  Esther,  Job) 

11.  "An  Epic  of   the  Inner  Life"   or   the  Mystery  of  Human 

Suffering. 

A.  The  Prologue. 

(a)  A  Gk)dly  Man  Grievously  Afflicted.    Job  1.  1;  2.  10. 
(6)  His   Three   Friends   Come   to    Bring   Comfort.     Job 
2.  11-13. 

B.  The  Poem. 

(a)  They  Argue  That  Only  the  Guilty  Suffer.    Job  4.7. 
(&)  Job  Claims  That  He  is  Innocent.     Job  23.  10-12. 
(c)  Elihu  insists  that  Chastisement  is: 

1.  An  Expression  of  Divine  Goodness.    Job  34.  10-17. 

2.  A  Cure  but  also  a  Prevention.    Job  36.  9-13. 

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KELIGIOUS  EDUCATION  AND  DEMOCRACY 

(d)  God  Shows  Job  the  Wonder  and  Mystery  of  the  World. 

Job  38.  1-7. 

(e)  Job's  Humility  and  Trust.     Job  42.  1-6. 
C.  The  Epilogue. 

(o)  God  is  well  pleased  and  Restores  Job's  Prosperity. 
Job  38.  1-7. 

C.  Philosophy  and  the  Wisdom  Literature 

(Proverbs,   Job,   Ecclesiastes,  James  and  the  Books  of 

Ecclesiasticus  and  of  Wisdom  from  the  Apocrypha) 

12.  A.     Tlie  Heirew  Sage. 

(a)  Against  Suretyship  and  Idleness.    Proverbs  6.  1-11. 

(&)  Concerning  the  Mischief  Maker.     Proverbs  6.  12-15. 

(c)  Seven  Things  Hateful  to  God.     Proverbs  6.  16-19. 

(d)  Filial    Obedience    a    Protection    Against    Impurity, 

Proverbs  6.  20-35. 

B.  The  Preacher's   Sayings. 

(a)   Remember  God  in  Youth.     Ecclesiastes  12.  1-7. 

(6)  The  Value  of  Wisdom.     Ecclesiastes  2.  8-12. 

(c)   The  Chief  Concern  of  Man.    Ecclesiastes  12.  13,  14. 

C.  The  Christian  Philosopher. 

(a)  The  Cause  of  Strife  and  War.     James  4.  1-3. 

(6)  Choose  Between  God  and  the  World.    James  4.  4-10. 

(c)  All  Evil  Speaking  is  Forbidden.     James  4.  11-12. 

(d)  The  Uncertainty  of  Human  Plans.     James  4.  13-17. 

D.    Prophecy 

13.  A.  The  Messiah  Foretold. 

(a)  The  Promises  of  Christ's  Coming.     Isaiah  55.  1-5. 
(&)   Calls  to  Repentance.     Isaiah  55.  6,  7. 
(c)  The  Providence  of  God.     Isaiah  55.  8-13. 
B.  The  Vision  of  a  Christian  Prophet, 
(a)  The  Holy  City.     Revelation  22.  1-5. 
(6)  The  Word  and  the  Book.     Revelation  22.  6-10. 
(c)  The  Permanency  of  Character.    Revelation  22.  11,  21. 

E.  PuELic  Addresses.    I.    Oratory 

(Masters  of  Eloquence:   Moses,  Elijah,  Amos,  Isaiah, 

Peter,  Paul,  Jesus) 

1-i-  Patriotism  and  Devotion. 

A.  The  Speaker  and  His  Audience.     Deuteronomy  5.  1. 

B.  He  Recalls  God's  Covenant.    Deuteronomy  5.  1-3. 

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CURKICULA  IN  RECENT  EXPERIMENTS 

C.  He  Urges  Loyal  Obedience.    Deuteronomy  5.  32  to  6.  2. 

D.  Advises  to  Love  God  and  His  Word.    Deuteronomy  5.  3,  6-8. 

E.  Warns  Against  Idolatry.     Deuteronomy  5.  9-16. 

F.  Exhorts  to  True  Righteousness.     Deuteronomy  5.  17-25. 

n.  Sermons 

15.  Early  Preachers  of  Christ. 

A.  Peter  at  Pentecost. 

(a)  The  Time,  the  Place,  the  Occasion.     Acts  2.  1-13. 

(b)  The  Appeal  to  Prophecy.     Acts  2.  14-21. 

(c)  Jesus,  the  Risen  Lord.     Acts  2.  22-36. 

B.  Paul  on  Mars'  Hill. 

(a)  Conditions    That    Called    Forth    the    Sermon.     Acts 

17.  16-21. 

(b)  The  Athenians  and  Their  Unknown  God.     Acts  17. 

22,  23. 

(c)  Paul  Preaches  the  True  God.     Acts  17.  23-29. 

(d)  He   Urges   Repentance   and   Faith   in   Christ.     Acts 

17.  30-32. 

16.  Jesiis  on  the  Mount. 

(a)  Suggestion:   Read  Matthew,  chapters  5,  6,  and  7.     Select 

special  sections  for  intensive  study. 

(b)  The  Beatitudes.    Matthew  5.  1-12. 

(c)  The  Nature  of  Discipleship.     Matthew  5.  13-20. 

(d)  Duties  Under  the  Moral  Law,  on  Anger,  Purity  of  Life, 

Good  for  Evil,  etc.    Matthew  5.  21-48  and  6.  12. 

(e)  Counsel  as  to  Prayer.    Matthew  6.  5-15;  7.  7-12. 

(/)   Standards   of   Life   and   Conduct   on   Display,   Sincerity, 

Wealth,  Service,  Trust,  etc.,  chapter  6. 
(g)  Further  Appeals  for  Righteousness,  chapter  7. 

F.  Prayer 

17.  The  Soul's  Communion  xvitli  Ood. 

A.  A  Patriot's  Prayer  for  His  People. 

(a)  An  Exile  Hears  News  from  His  Home.     Nehemiah 

1.  1-3. 

(b)  His  Sorrow  for  the  Sins  of  His  People.     Nehemiah 

1.  5-7. 

(c)  He  Dwells  on  God's  Mercy.     Nehemiah  1.  8,  9. 

(d)  He  Asks  for  God's  Blessing.     Nehemiah  1.  10,  11. 

B.  The  Saviour's  Prayer  for  the  World. 

(o)  His  Prayer  for  God's  Glory.    John  17.  1-5. 
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EELIGIOUS  EDUCATION  AND  DEMOCRACY 

(&)  His  Prayer  for  His  Apostles.    John  17.  6-19. 
(c)  His  Prayer  for  All  Other  Believers.    John  17.  20-26. 
18.  Semester  Review  and  Examination. 

Reference  Material 
Gardiner — The  Bible  as  English  Literature. 
Harold  B.  Hunting.— The  Story  of  the  Bible. 
Moulton — The  Bible  as  Literature. 
Wood  and  Grant — The  Bible  as  Literature. 
For  General  Reference — (Hastings'  Dictionary  of  the  Bible. 


206 


CURRICULA  IN  RECENT  EXPERIMENTS 


3.     THE  GARY  PLAN 

CURRICULA  OF  DENOMINATIONAL  RELIGIOUS  DAY 
SCHOOLS'    IN   GARY,    INDIANA 

Eight  different  denominations  have  conducted  week-day  reli- 
gious schools. 

For  the  most  part  the  church  school  accepts  the  graded  Sunday 
school  curriculum  of  its  own  denomination  as  a  basis.  The  task 
of  making  a  proper  correlation  of  the  Sunday  school  and  week- 
day church-school  program  is,  however,  far  from  solution.  The 
Presbyterians  follow  an  independent  curriculum.  The  Congre- 
gationalists  have  an  independent  curriculum  but  hope  to  cor- 
relate later.  The  Disciples  of  Christ  base  their  work  on  the 
International  Graded  Lessons,  but  on  account  of  peculiar  local 
conditions  do  not  correlate  their  work  with  that  done  on  Sunday. 
The  Methodists,  like  the  Disciples,  base  their  work  upon  the 
International  Graded  Lessons,  but  are  still  far  from  a  complete 
correlation  of  Sunday  school  and  week-day  church  school  work. 
The  Episcopalians  use  the  curriculum  of  their  General  Board  of 
Religious  Education,  but  their  Sunday  school  follows  an  entirely 
different  program,  resembling  in  some  respects  a  Junior  Church 
under  the  leadership  of  the  rector.  The  Baptists  correlate  closely 
and  are  doing  this  successfully. 

When  a  completely  satisfactory  curriculum  is  worked  out  the 
church  day  school  and  Sunday  school  will  be  studying  a  common 
curriculum.  The  division  of  labor  may  be  one  of  study  on  week 
days  and  auditorium  period  on  Sundays  or  it  may  be  a  curricu- 
lum with  three  lessons  of  similar  nature  each  week.  The  Bap- 
tists are  now  working  at  the  latter  and  the  Methodists  have  been 
Inclined  to  favor  the  former,  but  a  great  deal  of  work  must  be 
done  before  any  satisfactory  conclusion  is  reached. 

Attitude  of  the  Local  Chubches 
The  attitude  of  the  local  churches  for  the  most  part  has  been 
sympathetic  from  the  beginning.    Any  hesitancy  to  take  up  the 
work  or  to  promote  it  zealously  has  been  due  more  to  fear  of 


>  From  a  Survey  of  the  Gary  situation  by  Arlo  A.  Brown,  in  ReligioUB  Education 
vol.  zi. 

207 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

adding  burdens  in  times  of  financial  stringency  than  to  anything 
else.  However,  it  is  to  be  regretted  that  there  has  not  been  closer 
cooperation  between  all  the  church  schools  and  between  some 
individual  churches  and  their  schools,  but  the  diflQculties  have  not 
been  inherent  in  the  experiment.  At  the  beginning  there  was  a 
feeling  on  the  part  of  some  congregations  that  this  was  an  experi- 
ment to  be  conducted  by  an  outside  agency  (a  general  Sunday 
school  board)  for  the  benefit  of  the  outside  world.  At  the  end 
of  the  first  year  a  joint  conference  was  held  between  pastors, 
directors,  and  general  Sunday  school  officers,  in  which  each  of 
the  groups  showed  a  warm  appreciation  of  the  work  of  the  others. 
But  the  experiment  needs  for  the  best  results  a  more  united  and 
aggressive  effort  upon  the  part  of  the  local  churches  than  has  yet 
been  put  forth.  Such  a  united  effort  would  secure  larger  enroll- 
ment and  closer  cooperation  between  the  church  schools,  the 
homes  and  the  Sunday  schools. 

Home  Cooperation 

The  relation  of  the  church  school  to  the  home  thus  far  depends 
very  largely  upon  the  personal  activity  of  each  director.  The 
local  churches  for  the  most  part  have  not  seriously  undertaken 
to  put  this  work  upon  the  hearts  of  the  parents,  and  the  directors 
have  been  too  overloaded  with  duties  to  do  much  calling.  Parents' 
meetings  are  also  contemplated,  but  the  plans  for  such  have  not 
yet  been  worked  out.  It  is  true,  however,  that  the  interest  of 
the  pupils  and  the  personal  work  of  the  directors  have  brought 
many  parents  to  feel  that  they  know  the  directors  intimately. 
More  than  one  parent  has  told  how  his  boy  got  up  out  of  a  sick 
bed  to  go  to  church  school  when  he  said  he  was  not  able  to  go 
to  public  school. 

Teachers  and  Methods  op  Supervision 

In  most  cases  the  teacher  or  director  is  appointed  by  a  general 
Sunday  School  Board,  which  pays  the  salary  and  supervises  the 
work,  giving  for  the  most  part,  however,  large  liberty  to  the  indi- 
vidual director. 

Testimony  Concerning  Results 

The  best  testimony  concerning  results  so  near  the  beginning  of 
the  experiment  is  that  by  Superintendent  Wirt  himself,  who  says 
that  he  has  not  tried  to  study  the  content  of  the  various  curricula 

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CURRICULA  IN  RECENT  EXPERIMENTS 

used  in  the  church  schools  nor  to  investigate  closely  the  quality 
of  the  teaching,  but  tliat  he  has  tried  to  test  the  work  by  its  effect 
upon  the  community  life.  From  this  standpoint  his  observation 
leads  him  to  feel  that  the  church  schools  have  naturalized  religion, 
so  that  instead  of  being  a  thing  remote  from  the  everyday  lives  of 
the  pupils  it  now  takes  its  place  naturally  along  with  other  inter- 
ests. Religion  and  the  church  schools  have  also  become  natural 
subjects  of  conversation.  Secondly,  he  has  tried  to  compare  pupils 
who  have  been  in  church  schools  with  those  who  have  not  availed 
themselves  of  this  privilege  to  see  if  tnere  is  any  evidence  of  a 
difference  in  reverence  or  ideals  or  purpose,  and  be  feels  that 
there  is  an  appreciable  difference  in  favor  of  the  church-school 
pupil. 

It  has  been  clearly  demonstrated  that  pupils  will  attend  the 
church  school  even  in  the  face  of  strong  counter  attractions.  In 
the  first  year  of  the  experiment  (1914-1915)  the  pupils  made  a 
choice  between  church  school  and  auditorium  periods  at  the 
public  school,  and  the  record  of  attendance  was  excellent.  The 
next  year  (1915-1916),  in  order  to  avoid  the  criticism  that  the 
public  school  was  sending  children  to  church  school  and  then 
calling  them  back,  thereby  practically  guaranteeing  the  attend- 
ance of  all  who  enrolled,  the  church  school  was  allowed  to  have 
the  pupil  at  the  time  when  he  was  not  actually  compelled  to  be 
at  public  school;  in  other  words,  when  the  home  controlled 
him.  "When  the  directors  became  aware  of  this  plan  they  thought 
it  would  mean  the  death  of  their  schools,  but  as  a  matter  of  fact 
their  fears  were  groundless.  The  pupils  still  came  with  good 
regularity,  though  the  competition  with  play  hours  was  generally 
deemed  unfortunate.  It  must  be  remembered,  however,  that 
each  pupil  has  two  hours  of  play  or  application  work  regularly 
in  his  school  day  in  addition  to  possible  play  periods  after  school 
hours;  in  other  words,  the  pupils  will  come,  and  parents  are  glad 
to  have  them  come  when  the  public  school  schedule  permits  this 
without  an  unreasonable  loss  of  play  time. 

Again,  there  seems  to  be  no  legal  obstacle  to  such  a  plan,  and 
no  violation  of  the  principle  of  complete  separation  of  church  and 
state.  The  pupil  goes  from  home  to  the  church  school  or  from 
the  church  school  to  his  home. 

The  indictments  against  the  Gary  plan,  charging  it  with  foster- 
ing sectarian  influences  within  the  public  school  system,  do  not 
seem  to  be  well  founded.  This  plan  meets  every  requirement  for 
the  separation  of  church  and  state  in  education,  and  takes  away 

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RELIGIOUS  EDUCATION  AND  DEMOCRACY 

the  last  excuse  for  a  division  of  school  funds.  It  permits  time 
in  the  pupil's  daily  schedule  for  instruction  in  religion,  and  leaves 
the  churches  untrammeled  as  to  the  form  which  this  instruction 
may  take. 

Moreover,  the  Gary  public  school  ideal  is  right.  Education 
should  take  into  account  the  whole  life.  The  lengthened  school 
day  is  a  success,  and  the  Gary  schools  do  provide  for  the  needs 
of  individual  children  better  than  the  usual  schools  which  give 
little  but  formal  discipline.  There  are,  however,  a  few  outstand- 
ing difficulties  which  thus  far  prevent  the  Gary  church  schools 
from  being  a  complete  solution  of  the  problem  of  religious  educa- 
tion. One  is  the  difficulty  of  getting  all  the  children  of  church 
families  into  the  church  schools,  to  say  nothing  about  reaching 
the  unchurched  families.  In  Gary  there  are  three  large  public 
schools — Emerson,  Jefferson,  and  Froebel.  The  church  schools 
are  practically  all  near  Jefferson  and  too  far  from  the  others  to 
secure  satisfactory  attendance.  The  Disciples,  Presbyterians,  and 
Methodists,  by  confining  their  work  very  largely  to  Jefferson 
school  pupils,  get  good  results,  but  Jefferson  contains  only  eight 
hundred  and  thirty-two  pupils,  Emerson  has  eight  hundred  and 
sixty-two,  and  Froebel  eighteen  hundred  and  eleven.  In  a  city 
where  a  church  draws  from  practically  the  same  area  as  a  single 
public  school  the  problem  will  be  less  difficult,  but  in  Gary  there 
is  no  way  of  reaching  all  the  available  children  without  having 
a  church  school,  one  in  common  or  many,  adjacent  to  each  public 
school. 

A  community  school  of  religion  in  which  the  denominations 
would  combine  their  work  under  a  common  faculty  would  most 
easily  solve  the  problem  of  reaching  all,  and  no  doubt  very  greatly 
improve  the  work  because  then  it  would  be  possible  to  have  a 
faculty  where  each  teacher  is  a  specialist  in  the  work  which  he 
is  teaching.  As  it  is  now,  most  of  the  church  schools  remind  one 
of  the  old-fashioned  country  school  in  which  one  teacher  is  com- 
pelled to  teach  all  grades  and  all  subjects.  Here  one  teacher 
handles  all  grades  but  deals  with  one  subject. 

But  the  denominations  insist  that  a  child  to  be  properly  reli- 
gious must  know  how  to  take  his  place  in  a  religious  institution, 
namely,  some  church.  Hence,  they  consider  training  in  denomi- 
national history  and  organization  as  essential.  There  seems 
to  be  no  reason  why  the  material  which  the  denominations 
hold  in  common  could  not  be  taught  in  a  common  church 
school  on  week   days,  and  denominational  points  and  forms  of 

210 


CURRICULA  IN  RECENT  EXPERIMENTS 

worship  at  the  Sunday  school  hour.  But  there  Is  no  move  toward 
this  end  in  Gary  as  yet,  although  certain  denominational  boards 
would  be  willing  to  make  such  an  experiment. 

The  second  problem  is  that  of  securing  enough  teachers  for  a 
church  school.  The  plan  of  one  paid  teacher  for  all  grades  is 
not  considered  by  anyone  a  success.  No  matter  how  good  the 
teacher,  the  task  of  being  a  specialist  with  all  ages  is  impossible. 
The  Baptists  have  a  plan  by  which  four  of  their  own  workers 
who  have  had  teaching  experience  are  engaged  at  fifty  cents  an 
hour.     The  Congregationalists  also  use  local  talent. 

There  is  little  difference  of  opinion  on  the  part  of  those  pro- 
moting the  experiment  concerning  the  ultimate  source  of  the 
teaching  staff.  Most  of  it  must  be  developed  within  the  local 
congregation.  However,  there  will  doubtless  be  a  growing  num- 
ber of  churches  which  can  afford  to  engage  directors  of  religious 
education  to  organize  the  worlt  and  supervise  and  train  their 
teachers. 

The  third  problem,  What  to  study,  is  far  from  solution.  From 
the  standpoint  of  the  Methodists  this  is  the  most  urgent  of  all. 
They  believe  that  teachers  could  be  secured  and  other  difficulties 
solved  very  readily  if  what  to  study  were  properly  determined. 

The  last  problem  is  that  of  schedule.  If  some  pupils  are  to  be 
changed  at  the  end  of  two  weeks,  others  at  four  weeks,  etc.,  it 
makes  grading  in  the  church  school  practically  impossible.  The 
promotion  of  pupils  at  the  end  of  each  term  is  hard  enough.  If 
church  school  courses  were  planned  on  the  term  basis  and  public 
school  schedules  were  left  unchanged  after  the  first  two  or  three 
weeks  of  adjustment,  then  graded  work  with  examinations  and 
promotions  would  be  possible;  as  it  is  now  the  task  is  next  to 
impossible.  If  a  fixed  schedule  is  impossible  in  Gary,  then  the 
statement  very  frequently  heard  to-day  may  be  true,  that  the 
Gary  plan  could  be  worked  more  easily  in  many  other  places  than 
Gary.  But  the  fact  that  eight  of  the  nine  church  schools  in  oper- 
ation two  years  ago  are  continuing  and  that  practically  all  of 
their  directors  and  pastors  are  enthusiastic  over  the  plan  Indi- 
cates that  they  expect  this  difficulty  to  be  overcome  some  time  in 
the  future. 

The  directors  on  the  field  and  the  people  who  are  backing  them, 
feel  that  the  experiment  is  exceedingly  worth  while.  The  discour- 
agements which  have  arisen  have  come  not  from  any  lack  of 
enthusiasm  for  the  opportunity  but  from  high  ideals  and  an 
impatience  with  imperfection  in  the  face  of  so  great  an  oppor- 

211 


EELIGIOUS  EDUCATION  AND  DEMOCRACY 

tunity.  They  generally  feel  that  as  soon  as  suitable  curricula 
have  been  worked  out  the  plan  can  be  duplicated  immediately 
in  hundreds  and  thousands  of  communities  with  every  assur- 
ance of  success.  The  Gary  plan  of  school  administration  is  not 
necessary  to  the  success  of  this  method  of  religious  education, 
but  something  like  the  Gary  ideal  and  the  longer  hours  for  school 
work  are  necessary.  What  the  church  school  asks  of  the  com- 
munity is  a  definite  number  of  hours  a  week  for  each  pupil 
while  he  is  unfatigued.  Given  this,  the  church  week-day  school 
of  religion  in  cooperation  with  the  church  Sunday  school  can 
and  will  perfect  its  work. 


212 


CURRICULA  IN  RECENT  EXPERIMENTS 


SCHEDULES  AND  CURRICULA 

BAPTIST 


Schedule 

Monday 
Grades 

Tuesday 
Grades 

Wednesday 
Grades 

Thursday 
Grades 

Friday 
Grade.s 

8.15 
9.15 
10.15 
1.15 
2.15 
3.15 

6,7,8 

2 ,  4,  5 

3 

4,  5,  6,  7,  8 

1 

6,7,8 

2,4,5 

3 

4,  5,  6,  7,  8 

1 

Enrollment —  Grades  Number 

1 10 

2 10 

3 11 


Grades  Number 

4,5 10 

6,7,8 25 

Total 66 


CunRicuLUM — International  Graded  Lessons,  Keystone  Series, 
supplemented  by  especial  helps  from  American  Baptist  Publi- 
cation Society. 

EgmPMENT — Two  rooms  in  the  church  building,  equipped  with 
tables,  chairs,  blackboard,  maps,  library  cabinet,  organ,  etc. 

Teachers — Mrs.    G.    D.    Rummell,   Graduate   of   Normal    School, 
Terre  Haute,  Indiana. 
Mrs.  H.  H.  Dills,  Graduate  of  Normal  School,  Danville,  Illinois. 
Mr.  L.  W.  Carlender,  Graduate  of  Ottawa  University,  Ottawa, 

Kansas. 
Miss  Jennie  Cathcart,  Graduate  of  Higb  School  and  Teacher 
Training  Course  in  Alabama. 

Supervision — The  entire  educational  work  of  the  church  is  under 
the  direction  of  the  Committee  on  Religious  Education  of  the 
local  church.  The  Rev.  S.  L.  Roberts,  State  Sunday  school 
director,  spent  several  weeks  here,  helping  to  organize  the  work 
and  arrange  courses  of  study.  The  Educational  Department  of 
the  American  Baptist  Publication  Society  has  assisted  in  pre- 
paring courses  of  study,  and  has  provided  the  greater  part  of 

213 


KELIGIOUS  EDUCATION  AND  DEMOCRACY 

the  financial  support.    Mr.  Roberts  has  general  supervision  of 
the  work,  and  visits  the  schools  frequently. 


CONGREGATIONALIST 


Schedule 

Monday 

Tuesday 

Wednesday 

Thursday 

Friday 

Grades 

Grades 

Grades 

Grades 

Grades 

8.15 

7,  8,  9,  boys 

7,8,9 

9.15 

7,  8,  9,  girls 

7.8,9 

10.15 

4,5,6 

4,5,6 

1.15 

1,2,3 

1,2,3 

2.15 

4,5,6 

4,5,6 

3.15 

2 

2 

Enrollment —  Grades  Number 

1,2,3 9 

2  3 

4,5,6.'.'.."...!  15 


Grades  Number 

7,  8,  9,  Boys.  .  .     5 
7,  8,  9,  Girls..  .     4 

Total 36 


Note. — Eight  high  school  pupils  who  met  regularly  last  year  at 
8:15  A.  M.  will  probably  be  scheduled  for  an  evening. 

CUBRICULUM — 

Grades  1,  2,  3.     Freedom  given  to  teacher,  who  is  an  expert 
kindergartner. 
Twenty-third  psalm  now  being  taught  by  story,  pictures,  and 
hand  work.     Memory  work  is  given  emphasis. 
Grades  4,  5,  6.    Life  of  Christ  in  Mark. 
Grades  7,  8,  9.    Connected  study  of  Gospels  of  Luke  and  The 

Acts  of  the  Apostles.    Pupils  use  their  Bibles  for  textbooks. 
High  School.    Historical  Outline  of  Entire  Bible. 
Equipment — Basement  of  church.     Chairs,  table  for  little  ones, 

blackboard,  pictures,  etc. 
Teachers — 

The  Rev.  E.  I.  Lindh,  Harvard,  B.A.,  '93;  B.D.,  '95;  Graduate 

school,  '96-'97. 
Mrs.  Frank  Cargill  (Teacher  Grades  1,  2,  3),  Graduate  of  State 
Normal,  Kalamazoo,  Mich.     Formerly  public  school  teacher 
in  Chicago. 
Mrs.  James  Graham  (Teacher  Grades  4,  5,  6).    Formerly  public 
school  teacher  in  Philadelphia. 

214 


CURRICULA  IN  RECENT  EXPERIMENTS 

Supervision — Under  Pastor  in  consultation  with  the  Moral  and 
Religious  Education  Commission  of  the  National  Council  of 
Congregational  Churches. 

DISCIPLES  OF  CHRIST 


Schedule 

Monday 

Tuesday 

Wednesday 

Thursday 

Friday 

Grades 

Grades 

Grades 

Grades 

Grades 

Glen  Park 

School 

8.15 

6,7,8 

6,7,8 

9.15 

3,4 

5,6 

3,4 

10.15 

1,2 

3,4 

3 

1,2 

3,4 

1.15 

1,2,3 

5 

1,2 

1,2,3 

5 

2.15 

5,6 

6,7 

7,8 

5,6 

6,7 

3.15 

Enrollment —  Grades 


Number       Grades 


Total,  boys,  35;  girls,  58 


Number 


1 

14 

6 

...     8 

2 

19 

7 

...     4 

3 

21 

8 

...     6 

4 

10 

— 

5 

11 

Total 

...93 

Curriculum — "The  course  of  study  in  use  in  this  school  is  based 
principally  on  the  International  Graded  Series,  though  it  might 
be  said  that  no  present  existing  course  is  followed  invariably. 
I  take  the  International  themes  for  the  most  part,  changing  the 
order  of  groups  of  themes  at  times,  in  the  interest  of  clearness 
and  logical  order,  but  drawing  on  as  many  sources  as  my 
library  affords  for  the  material  and  methods.  In  this  way  I 
make  use  of  the  International,  Scribners,  University  of  Chicago, 
and  other  courses." 

Equipment — One  room  22x28  in  a  frame  apartment  house,  second 
tloor.  Blackboard  on  three  sides.  Good  light.  Hat  rack  in 
hall,  running  water  and  toilet  adjoining.  Steel  desks.  Hand 
work  material,  etc. 

Teacher — Myron  C.  Settle,  three  years  in  Butler  College,  two 
summer  sessions  in  University  of  Chicago,  one  summer  session 
in  Columbia,  one  full  year  in  Hartford  School  of  Religious 
Pedagogy,  eight  years  as  field  worker  for  his  denomination  in 
Kansas  and  Ohio. 

215 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

Supervision — All  support  from  the  American  Christian  Mission- 
ary Society.    All  local  details  in  the  hands  of  Mr.  Settle. 

METHODIST  EPISCOPAL 


Schedule 

Monday 
Grades 

Tuesday 
Grades 

Wednesday 
Grades 

Thursday 
Grades 

Friday 
Grades 

8.15 

10.15 

1.15 

3.15 

6,6 
1,2 
1,2 
5,6 

7,8 
3,4 
3,4 

7,8 

5,6 
1,2 
1,2 
5,6 

7,8 
3,4 
3,4 

7,8 

Enrollment — Grades                   Number  Grades                 Number 

1,2 35  7,8 21 

3,4 33  — 

5,6 22  Total Ill 

Curriculum — A  modification  of  the  International  Graded  Lessons 
to  suit  the  church  school,  grouping,  supplemented  by  denomi- 
national history. 

Equipment — Small  room  with  thirty  Moulthrop  desks,  blackboard, 
maps,  pictures,  song  charts,  hand  work  materials,  etc. 

Teacher — Harry  Webb  Farrington,  A.  B.,  Syracuse  University 
B.  D.,  Boston  University  Graduate  study.  Harvard.' 

Supervision — Director  appointed  and  salary  paid  by  Board  of 
Sunday  Schools  of  the  Methodist  Episcopal  Church,  local  ex- 
penses paid  by  local  church  with  help  of  the  Board.  Details  of 
work  under  supervision  of  the  Board  of  Sunday  Schools. 


PRESBYTERIAN 


Schedule 

Monday 

Tuesday 

Wednesday 

Thursday 

Friday 

Grades 

Grades 

Grades 

Grades 

Grades 

8.15 

2A 

2A 

9.15 

7c,  6b,  8c 

7c,  6b,  8c 

10.15 

2c,  Sc,  2b,  3b 

3b,  4b 

2b,  3b,  2c,  3c 

3b,  4b 

1.15 

Ic,  la,  2c 

5c,  4a,  4c,  3a 

Ic,  la,  2c 

5c,4a,4c,3a 

2.15 

5b,  6c 

5a,  6a,  7a 

5b,  6c 
5a,  6a,  7a 

3.15 

Ic,  lb 

Ic,  lb 

'  Thia  work  is  now  in  charge  of  Miss  Mary  Elizabeth  Abernethy  (1916). 

216 


CURRICULA  IN  RECENT  EXPERIMENTS 


Enrollment —  Grades  Number 

Ic,  lb 8 

Ic,  la,  2c 7 

2a 6 

2b,  3b,  2c,  3c 16 


Number 


Grades 

3b,  4b 8 

5c,  4a,  4c,  3a. .  .  23 

5b,  6c,  5a,  6a,  7a  21 

7c,  6b,  8c 15 


Total 104 

CUBBICTTLUM — 

Grade  1,  Mutch's  Bible  Stories. 

Grades  2,  3.  Judges,  Kings,  Prophets,  Missionary  Heroes, 
Scripture,  prayer  and  songs. 

Grades  4,  5.  Life  of  Christ.  Comrades  in  Service.  Material 
from  Bible  followed  by  teacher's  comments  taken  largely 
from  the  New  Century  Bible.     Scripture,  prayers,  hymns. 

Grades  6,  7.    Same. 
Equipment — Room  in  church  used  by  an  organized  Sunday  school 

class   on    Sunday,    equipped    during   work    with    red   primary 

chairs,  small  movable  blackboard,  lap  boards  for  pupils,  hand 

work  materials,  piano,  cabinet,  some  picture  chosen  by  the 

organized  class. 
Teacher — Thomas  Owens.    Graduate  of  Ripon,  where  he  majored 

in  education  and  philosophy  under  Dr.  William  J.  Mutch;  and 

B.D.  from  McCormick  Seminary. 
Supervision — All  support  and  final  supervision  comes  from  the 

Synod  of   Indiana.     Curriculum,   textbooks,  etc.,  left   to   Mr. 

Owens. 

PROTESTANT  EPISCOPAL 


Schedule 

Monday 
Grades 

Tuesday 
Grades 

Wednesday 
Grades 

Thursday 
Grades 

Friday 
Grades 

8.15 
9.15 
10.15 
1.15 
2.15 
3.15 

1,2/3 
1,2,3 

4 
7 

7 
6 

'5" 

8 
7 

7 

1',  '2,  '3 

1,2,3 

5 

8 
6 

Enrollment —  Grades  Number 

1,2,3 27 

4 9 

6 5 


217 


Grades  Number 

6 6 

7 10 

8 2 

Total 59 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 


Curriculum — 

Grades  1,  2,  3    (Primary).     First   year   Junior   International 
Graded  Series  Work  Book.     The  Church  of  God. 

Grade  4  (1  Junior).     God    speaking    through    the    Christian 
seasons. 

Grade  5  (2  Junior).     God  speaking  by  Church  Attendance. 

Grade  6  (3  Junior).    Hearing  God  speak  by  knowing  and  liv- 
ing with  Jesus  Christ. 

Grade  7  (4  Junior).     Hearing  God  speak  through  the  Church 
by  the  Holy  Spirit. 

Grade  8   (5  Junior).     Hearing  God  speak  to  the  whole  world 
by  Christ's  church. 

All  Junior  Courses  are  furnished  by  the  General  Board  of  Reli- 
gious Education  of  the  Protestant  Episcopal  Church. 
Equipment — Basement  of   church,   corner   screened  off.     Chairs 

around  tables,  pictures  on  wall,  blackboard,  maps,  handwork 
material. 
Teacher — Vera  L.  Noyes,  Graduate  of  Saint  Mary's  Academy, 

Knoxville,  Illinois. 

Graduate  (1910)  Chicago  School  of  Applied  and  Normal  Art, 
Chicago. 

Taught  in  Saint  Mary's  and  Saint  Martha's  one  year  each. 
Taught  in  private  studio,  Lexington  Kentucky,  Superintend- 
ent of  Sunday  School,  Saint  Paul's,  Chicago. 
Supervision — Support,  textbooks,  and  teacher  from  the  General 

Board  of  Religious  Education.  Immediate  supervision  by  rector 
of  Christ  Church. 

JEWISH  (ORTHODOX) 


Schedule 

Monday 

Tuesday 

Wednesday 

Thursday 

Friday 

Grades 

Grades 

Grades 

Grades 

Grades 

2.30 

5,6 

5,6 

5,6 

5,6 

5,6 

3.30 

1,2,7 

1,2,7 

1,2,7 

1,2,7 

1,2,7 

3,4 

3,4 

3,4 

3,4 

3,4 

4.30 

Confirma- 

Confirma- 

Confirma- 

Confirma- 

Confirma- 

tion 

tion 

tion 

tion 

tion 

Class 

Class 

Class 

Class 

Class 

Enrollment —  Grades  Number 

1,  2 18 

3,4 14 

6,6 12 

218 


Grades  Number 

7 6 

Confirmation  Class   6 


Total. 


56 


CURRICULA  IN  RECENT  EXPERIMENTS 

Curriculum — 

Grades  1,  2.     Hebrew  Alphabet. 

Grades  3,  4.     Advanced  Readers,  Writing,  Translation. 

Grades  5,  6.     Bible  study  (especially  the  five  books  of  Moses). 

Translate  Hebrew  Periodicals.     Speak  Hebrew. 
Grade  7.     Advanced    Prophets,    Grammar,   Jewish    History    in 
Hebrew  Language,  Periodicals,  including  Hebrew  Dailies. 
Confirmation  Class,  Duties  and  responsibilities  of  Hebrew  boy 

when  he  becomes  a  man.     The  Levitical  code. 
Equipment — Two  rooms  in  basement  of  Synagogue,  with  desks, 
etc. 

Teachers — D.  Almond,  Graduate  of  London  University,  teaches 
three  upper  classes. 

Mrs.  D.  Almond,  a  graduate  in  the  Old  Country,  teaches  Grades 
1,  2,  3,  4. 

Supervision — All  the  work  supported  and  supervised  by  Board  of 
Education  of  Temple  Beth  El. 

Note. — Hebrew  language  and  literature,  Monday  to  Friday  (ex- 
cept Confirmation  Class).  Religion  taught  Saturday  and  Sun- 
day two  hours  each  with  70  enrolled. 

JEWISH  (REFORMED) 

ScHEDUu; —  Wednesday 

Grades  Enrolled 

8.30 10  4,8 18 

2.30 4  4,8 13 

4.30 5..30  4,8 5 

Total 36 

Curriculum — Hebrew  Language  and  Old  Testament  history 
arranged  by  the  Rabbi. 

Equipment — Back  of  store  room,  two  tables  and  chairs. 

Teacher — Rabbi  Harold  F.  Reinhart,  Cincinnati  University,  B.A. 
'12  Hebrew  Union  College    (Cincinnati)    Rabbi,  '15. 

Supervision — Entirely  under  Rabbi  Reinhart. 

Note. — Have  50  enrolled  in  Sunday  School  10  to  12  a.  m.  Pro- 
gram: Hebrew,  45  minutes;  Assembly,  30  minutes;  History,  45 
minutes.  Hebrew  the  same  as  on  Wednesday.  History  lesson 
given  on  Sunday,  and  no  new  material  given  Wednesday.  Pupils 
write  up  in  story  and  other  form  the  Sunday  school  lesson. 


219 


CHAPTER  III 

OUTLINE  OF  CURRICULA  USED  IN  THE  RELIGIOUS   DAY 

SCHOOL  AND  THE  DAILY  VACATION 

BIBLE  SCHOOL 

1.     THE  RELIGIOUS  DAY  SCHOOL^ 

The  Assembly 
The  following  is  the  general  order  of  the  assembly  and  period 
of  daily  worship,  which  may  be  varied  to  suit  conditions. 

1.  Singing  one  or  more  hymns. 

2.  Prayer  by  some  pastor. 

3.  Story  or  address  by  an  adult  not  to  exceed  eight  minutes  is 
occasionally  put  here. 

4.  Bible  or  other  story,  by  one  or  more  of  the  pupils,  selected 
from  some  lesson  which  he  has  had. 

5.  Hymn  or  dismissal. 

The  pupils  should  come  into  the  assembly  in  perfect  order, 
always  taking  the  same  seats.  They  should  remain  standing  until 
all  are  in  their  places,  when  all  sit  together  at  a  signal  from 
the  piano. 

The  assembly  is  the  heart  of  the  school.  It  unifies  and  inspires 
it.  Nothing  must  drag,  nothing  must  come  in  which  is  not  thor- 
oughly substantial  and  germane.  Nothing  but  standard  hymns 
should  be  used  and  no  pains  must  be  spared  to  secure  the  best 
leader  for  the  singing;  and  the  whole  period  must  be  made 
radiant  with  life. 

Assembly  Music:  All  teachers  are  expected  to  give  adequate 
time  to  assist  their  pupils  to  memorize  the  assembly  hymns,  and 
where  classroom  conditions  will  permit,  it  is  advisable  to  give 
them  some  training  in  the  singing.  The  main  object  of  the  assem- 
bly hymns  is  to  teach  the  pupils  some  of  the  great  hymns  in  such 
a  manner  that  they  will  never  forget  them.  The  following  are 
suggested:  "God  of  All  Being  Throned  Afar,"  "All  Hail  the  Power 
of  Jesus'  Name,"  "The  Church's  One  Foundation."  Others  may 
be  substituted,  if  desired. 

Daily  Pbogbams  should  so  be  arranged  that  memory  drills, 

I  Supplied  by  Rev.  H.  R.  Vaughn,  Urbana,  111. 

220 


CURRICULA  IN  RELIGTOUS  DAY  SCHOOLS 

physical  exercises,  supplementary  readings,  etc.,  shall  serve  to 
vary  the  program  and  avoid  danf^er  of  fatigue  and  monotony. 
Special  care  must  be  taken  in  the  first  few  grades  not  to  keep 
the  pupil  too  long  on  one  subject. 

Periods  of  Study  are  often  provided  for  all  beyond  the  second 
grade  to  good  advantage.  The  work,  at  best,  is  intensive;  the 
purpose  being  to  put  five  hours'  work  in  three,  thus  obviating  the 
necessity  of  an  aftornoon  session. 

Note  Book  and  Ha\d  Work:  In  the  first  two  grades  the  note- 
book work  consists  largely  in  drawing  pictures  such  as  will  "illus- 
trate" or  call  to  memory  the  points  in  the  lesson  and  also  help  to 
impress  the  lesson  on  the  mind.  Paper  cutting  and  clay  modeling 
are  also  sometimes  employed  to  advantage.  The  rest  of  the  grades 
write  the  principal  points  in  the  les.sons  in  brief  suggestive  sen- 
tences. The  notebook  is  used  in  connection  with  missions  and 
church  history  as  freely  as  with  the  Bible  lesson. 

Textbooks  and  Teaching:'  Pupils  under  high  school  grades 
need  no  books  except  the  Bible  and  notebook.  The  teaching  is 
oral.  The  teacher  must  make  such  thorough  preparation  that  the 
teaching  will  be  vital.  No  one  should  attempt  to  teach  who  has 
not  first  received  some  suggestions  from  those  who  have  had  ex- 
perience in  the  work.  The  textbooks  are  in  the  hands  of  the 
teacher,  though  the  latter  is  not  supposed  to  use  it  in  class.  Other 
courses  than  those  recommended  can,  of  course,  be  substituted  if 
desired.  It  Is  better  not  to  attempt  many  changes  the  first  year. 
The  courses  recommended  provide  in  most  instances  for  four 
weeks'  instruction.  It  is  usually  better  to  have  but  two  weeks  the 
first  year,  but  several  schools  wishing  for  a  longer  course  will 
be  no  longer  embarrassed  for  lack  of  material. 

Grading,  Number  of  Teachers,  Location  of  Schools:  The 
grading  follows  exactly  that  of  the  public  schools.  The  number 
of  teachers  will  average  about  one  to  every  twenty-five  pupils. 
In  the  larger  schools,  of  course,  each  grade  can  have  a  separate 
teacher,  while  In  most  cases  each  teacher  has  to  care  for  two  or 
more  grades.  The  schools  are  preferably  held  in  school  buildings 
where  that  Is  feasible,  otherwise  In  churches.  Each  class  must 
have  a  separate  room  unless  the  churches  are  too  far  apart.  Tlie 
teachers  are  usually  paid  a  salary  of  $5  a  week  and  upward. 
Local  and  traveling  expenses  must,  of  course,  be  provided  for  out- 
of-town  teachers  in  addition. 

'The  Kindergarten  course  can  be  obtained  by  applying  to  Miae  Loreoa  Church, 
Rockford,  Illinois.  All  Books  in  the  courses  can  probably  be  ordered  from  any 
deDODainatioDal  publishing  house. 

221 


KELIGIOUS  EDUCATION  AND  DEMOCRACY 

Synthetic  Lessons.  The  object  of  these  lessons  is  to  give  the 
pupil  a  knowledge  of  the  subject-matter  as  a  connected  whole.  It 
is  our  purpose  to  so  arrange  the  Bible  instruction  as  to  cover  the 
whole  Bible  in  eight  summer  terms.  This  can  be  easily  done 
when  we  have  three-week  terms.  This  will  give  the  pupil  a 
knowledge  of  the  whole  Bible  as  a  connected  whole,  which  is  quite 
essential.  Teachers  must  take  great  care  to  go  carefully  over  the 
subject-matter  for  the  pupils  in  detail  in  as  interesting  manner  as 
possible  and  have  them  reproduce  it,  as  fully  as  possible. 

Small  Schools.  Schools  of  less  than  thirty  pupils  are  some- 
times conducted  by  one  teacher.  The  classes  are  divided  so  that 
two  and  sometimes  three  grades  are  put  in  one  class.  Such 
schools  usually  have  both  a  morning  and  afternoon  session.  Some- 
times a  part  of  the  school  comes  in  the  morning  and  the  remain- 
der in  the  afternoon.  Some  of  our  best  schools  have  been  very 
small. 

A  Local  Executive  Committee  should  be  appointed  as  long  as 
possible  before  the  school  is  held.  The  founding  of  a  school  so 
that  it  is  well  established  is  the  work  of  years  rather  than 
months.  The  committee  should  always  be  permanent  in  character 
and  be  composed  of  representatives  of  all  the  churches  cooperat- 
ing where  the  school  is  a  union  movement  as  is  usually  the  case. 
It  is  wise  to  appoint  members  of  the  committee  for  terms  of  three 
years,  allowing  one-third  of  the  terms  to  expire  each  year.  The 
best  committees  are  made  up  of  members  whose  service  has  been 
continuous. 

The  Morning  Call  Bell  should  ring  at  8:55  so  that  all  the 
pupils  can  be  in  their  places  at  9  o'clock  sharp.  While  perfect 
order  must  be  preserved  in  going  in  and  out  of  the  assembly,  great 
care  must  be  observed  in  arranging  the  movements  of  the  Indi- 
vidual groups  so  that  no  time  be  wasted. 


222 


CURRICULA  IN  RELIGIOUS  DAY  SCHOOLS 


2.    DAILY  VACATION  BIBLE  SCHOOL 

The  daily  program  adopted  by  the  National  Association  and 
used  almost  universally  by  the  local  city  organizations  is  as 
follows:' 

First  Houb 
8:30    Preparation  and  visitation  by  staff. 
9:15     Doors  open  and  registration. 

Second  Hour 
9:30    Opening  exercises,  all  present. 

Hymn. 

Psalm  or  other  portion  repeated  in  concert. 

Lord's  Prayer — said  or  sung. 

Bible  Verse  and  Hymn. 

Kindergarten  goes  out. 

Health  and  Habit  Talk. 

Thank  Offering  for  Extension. 
9:40    Music  period. 

Vocal  and  breathing  exercises. 

Singing  lesson. 

Calisthenics  and  music. 
10:05     Bible  Period. 

Lesson  represented  by  children;  or 

Taught  by  sand-table;  or 

Given  with  stereopticon;  or 

Told  as  story  by  teacher. 

Third  Hour 
10:30    Manual  Work  and  Play  in  Sections. 
Hammock-making. 
Elementary  Sloyd  work. 
Raffia  work. 
Basketry. 
Sewing. 
Weaving. 
Work  for  Children's  Hospital. 


"  College  Ministry,  Manual  with  Music  and  Songs,  p.  3.     For  fuller  account  see 
Chapell,  The  Church  Vacation  School. 

223 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

Bible  Blank  Book  Work. 
First  Aid  for  Hygiene. 
Play,  all. 
11:25    Closing  Exercises — School  Reassembles. 
Daily  salute  to  flag. 
America  or  Hymn. 
Children's  Benediction. 
March  out  to  Music. 
2:30    Open  Air  Games  Organized  and  Directed. 
Excursions. 
Visitation  of  Homes. 
Teacher  Conference,  Monday. 


224 


CHAPTER  IV 

OUTLINE  OP  CURRICULA  FOR  WEEK-DAY  RELIGIOUS 

INSTRUCTION  BY  INDIVIDUAL  CHURCHES 

OR  DENOMINATIONS 

1.     LUTHERAN  PAROCHIAL  SCHOOLS 

"As  evangelical  Lutheran  Congregational  school  is  formed  by 
voluntary  agreement  and  resolution  of  a  Lutheran  parish,  or  local 
church  organization,  to  gather  Its  children  of  prescribed  age  in  a 
locality,  properly  fitted  up  for  the  purpose,  to  the  end  of  having 
them  thoroughly  instructed,  within  certain  prescribed  hours,  by 
a  common  teacher,  chiefly  and  primarily,  in  the  wholesome  doc- 
trine of  the  Divine  Word  according  to  the  Lutheran  Confessions, 
and  to  advance  them  in  true  godliness;  next,  to  give  them  in- 
struction and  training  as  far  as  practicable  in  such  knowledge 
and  accomplishments  as  are  necessary  for  all  men  in  their  civil 
status.'" 

The  parochial  school  is  organized  on  the  same  basis  as  the 
public  school,  having  for  its  aim  to  equal  its  eighth  grade  In- 
struction, but  with  this  difference,  that  it  devotes  the  first  hour 
of  each  day  to  religious  instruction,  or  about  one  sixth  of  the 
school  period.  Outside  of  the  material  used  during  this  first  hour 
of  the  school  session,  the  parochial  school  is  conducted  in  the 
same  way  and  uses  the  same  materials^  of  instruction  as  the 
public  school.  The  materials  of  religious  instruction  are  church 
prayers,  the  most  important  Lutheran  hymn,  Bible  stories,  Bible 
reading,  and  the  text  of  Luther's  Small  Catechism  with  proof- 
texts  and  explanations. 

In  the  first  three  grades,  from  about  six  to  nine  years,  the 
children  are  taught  simple  Bible  stories,  the  text  of  the  chief 
parts  of  the  Catechism  with  Luther's  explanation,  and  morning 
and  evening  prayers. 

The  fourth  and  fifth  grade  instruction  presupposes  a  ready  use 
of  German  and  English,  since  religious  instruction  is  given  in 


'  I.indemann,  Schulpraria,  p.  3,  No.  2. 

'  The  textbooks  on  general  subjects  are  published  partly  by  educators  of  the  church, 
the  purpose  being  to  make  all  subjects  taught  harmonize  with  the  general  doctrinal 
position  of  the  church. 

225 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

both  languages.  The  children  are  now  taught  more  Bible  stories, 
which  are  applied  to  the  experiences  of  the  child.  The  Small 
Catechism  is  supplemented  by  explanations  and  proof-texts  in 
question-and-answer  form,  which  the  children  memorize,  together 
with  Lutheran  hymns. 

In  the  sixth,  seventh,  and  eighth  grades  the  text  of  the  Cate- 
chism is  gone  over  again,  to  which  is  added  the  Table  of  Duties 
and  Explanations,  all-in-all  about  thirty-five  questions  and  answers, 
together  with  about  eight  hundred  proof-texts.  The  Bible  stories 
already  learned  from  both  the  Old  and  the  New  Testament  are 
reread,  together  with  additional  stories,  about  sixty  from  the  Old 
and  seventy  from  the  New  Testament.  Important  psalms  and 
additional  hymns  are  also  memorized.  Church  history  covering 
the  first  three  centuries  is  touched  upon,  while  the  Reformation 
period  is  studied  In  detail.^ 

Lutheran  Scheme  op  Instruction  fob  Classes  in  Religion* 

The  following  scheme  is  suggested,  no  plan  having  been  framed 
for  all  churches.  The  classes  are  divided  into  the  following 
groups: 

Infants 5  to  7  years. 

Primarians 8  years. 

Juniors 9  to  10  years. 

Intermediates 11  years. 

Preparatorians 12  years. 

Catechumen 13  years  and  over. 

All  children  are  invited  to  attend  the  regular  church  service. 
When  nine  years  of  age  they  are  required  to  do  so.  An  important 
part  of  the  work  is  the  report  of  last  Sunday's  sermon,  given 
orally  by  the  younger  children  and  in  written  form  by  the  older 
ones. 

Scheme  op  Instruction  for  Classes  in  Religion 


Catechumens 

Preparator- 
ians 

Intermediates 

Juniors 

Primarians 

Infants 

Bible  Study 

Review 
New  Lesson 

Bible 

Readings 

Texts 

Review 

New  Lesson 

Bible 

Readings 

Texts 

Review 

New  Lesson 

Bible 

Readings 

Texts 

Review 

New  Lesson 

Bible 

Readings 

Texts 

Review 

New  Lesson 

Texts 

Review 

New  Lesson 

Texts 

'  Religious  Education,  February,  1916,  p.  8. 

'  Religious  Education  in  the  Public  School,  George  U.  Wenner,  p.  80. 

226 


DENOMINATIONAL  WEEK-DAY  CURRICULA 


Scheme  op  Instruction  for  Classes  in  Religion — Continued 


Catechumens 

Preparator- 
iana 

Intermediates 

Juniors 

Primarianfl 

Infanta 

Catechism 

The  Creed 

and  Means 

of  Grace 

Explained 

The  Com- 
mandments 

and  the 

Lord's  Prayer 

Explained 

The  Lord's 

Prayer 
Explained 

The  Com- 
mandments 

Parti 
Explained 

The  Ten 
Command- 
ments 

The  Lord's 
Prayer 

Church 
Service 

Morning 
Service 

Evening 
Service 

Morning 
Service 

Evening 
Service 

Morning 
Service 

Evening 
Service 

Morning 
Service 

Evening 
Service 

Select  Parts 

Select  Parts 

Hymns 

Ten  chief 
hymns 

Ten  chief 
hymns 

First  verses 

of  ten  chief 

hymns 

First  verses 

of  ten  chief 

hymns 

Ten 

children's 

hymns 

Ten 

children's 

hymni 

Prayers 

Muniiug 

Evening 

Table 
On  entering 

church 
On  leaving 

church 

Morning 

Evening 

Table 

On  entering 

church 
On  leanng 

church 

Morning 

Evening 

Table 

On  entering 

church 
On  leaving 

church 

Morning 

Evening 

Table 

On  entering 

church 

On  leaving 

church 

Children's 
Prayer 

Children's 
Prayer 

Sermons 

Written 
Report 

Written 
Report 

Oral 
Report 

Oral 
Report 

Bible  Study 

Books 
Geography 
Antiquities 

Books 
Geography 
Antiquities 

Books 

of  N.  T. 

Geography 

Geography 

2.  THE  DEMONSTRATION  SCHOOL 
(Episcopalian)^ 

Saint  Mary's  Church  School,  on  Lawrence  Street,  New  York 
city,  is  the  official  experiment  station  in  matters  of  Religious 
Education  for  the  Province  of  New  York  and  New  Jersey.  It  is 
called  the  Demonstration  School  of  the  Province. 

Time — The  week-day  classes  meet  afternoons  and  evenings, 
according  to  the  age  of  the  pupils.  They  meet  after  public  school 
hours,  some  classes  as  early  as  3:30,  some  as  late  as  4:45,  In  the 
afternoon.  The  evening  classes  are  composed  of  those  who  are 
no  longer  in  school,  or  those  who  are  in  their  last  year  of  gram- 
mar school. 

Course  of  Studies — The  material  issued  by  the  General  Board 
of  Religious  Education  is  used  as  the  basis  of  the  curriculum.  It 
furnishes  a  program  for  much  besides  informational  teaching.  It 
is  a  series  of  plans  calculated  to  set  a  school  In  motion  along 
lines  of  progressive  studies,  acts  of  worship,  acts  of  service, 
familiarity  with  Church  usages,  etc.,  and  other  phases  of  life 
which  comprise  loyal,  enlightened  Churchmanshlp. 


1  Leaflet  supplied  by  the  Episcopal  Board  of  Religious  Education,  289  Fourth 
Avenue,  New  York. 

227 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

DEPARTMENTS 

This  curriculum  suggests  the  organization  of  the  school  under 
the  four  following  Departments: 
Primary — 

This  includes  the  Beginners'  Class  (Kindergarten),  ages  4,  5, 
and  three  years  in  the  Primary  grade,  ages,  6,  7,  8. 
Junior — 

Five  years;  ages,  9,  10,  11,  12,  13. 
Senior — 

Four  years;  ages,  14,  15,  16,  17. 
Graduate — 

Ages  18  and  over. 

PRIMARY  DEPARTMENT 

This  includes  the  Beginners'  Class  (Kindergarten),  ages  4,  5, 
and  three  years  in  the  Primary  Grade,  ages,  6,  7,  8. 


To  teach  that  having  been  made  through  Holy  Baptism  the 
children  of  God  we  have  a  Father  in  heaven  who  knows  and  loves 
us,  and  who  wants  us  to  love  and  obey  him. 

TABULATED   STATEMENT   OF   PRIMARY   LESSON   MATERIAL   AND 
MEMORY  WORK 


GRADE 

AGE 

SUBJECTS  FOR 
STUDY 

MEMORY  WORK 

Beginners 

4—5 

Simple  Bible  Stories 
Nature  Storiea 

Simple  Bible  Texts 
Simple  Prayers 
Hymns:  534,  553 

I 

6 

Bible  Stories 
Nature  Stories 
Elementaiy  Truths 

Simple  Bible  Texts 
The  Lord's  Prayer  and 

other  short  Prayers 
Hymns:  540,  544,  537 

II 

7 

Above  Continued 

As  Above 

III 

8 

Bible  Stories  in  Chron- 
ological order 

The  Lord's  Prayer 
Psa.  23,  121 
St.  Mark  10.  13—16 
Catechism    through 

Commandments 
Bible  Texts 

228 


DENOMINATIONAL  WEEK-DAY  CUKRICULA 

LESSON    MATERIAL 

The  Study  material  in  the  chart  above  comprises  simple  stories 
from  the  Holy  Scriptures  with  illustrations  and  applications 
from  the  experience  and  knowledge  which  the  children  have 
gained  from  the  natural  world  and  their  companions.  In  the 
Beginners'  Class  and  in  the  Primary  Grades  I  and  II  (ages  6,  7), 
these  stories  should  be  very  elementary.  The  children  of  the 
Bible  should  be  presented,  as  far  as  possible;  also  elementary 
truths,  as  the  love,  power  and  wisdom  of  God,  in  such  manner  as 
children  can  receive  them. 

CHURCH   KNOWLEDGE 

1.  The  parts  of  the  church  building  and  their  use  (simply). 

2.  The  Christian  Year  in  outline,  emphasizing  the  great  festi- 
vals and  their  chief  significance. 

3.  Various  simple  missionary  incidents. 

DEVOTIONAL    LIFE 

1.  Attendance  at  children's  services,  and  as  soon  as  possible 
with  adults  at  the  regular  services. 

2.  Systematic  weekly  offerings,  birthday  offerings. 

3.  Personal  prayers  and  thanksgivings. 

4.  Occasional  attendance  by  classes  at  baptisms  and  church 
worship,  preceded  and  followed  by  an  explanation  of  the  services. 

5.  Anticipation  of  Confirmation  and  Holy  Communion. 

CHRISTIAN   SERVICE 

1.  Acts  of  loving  kindness  to  people  and  animals,  helpfulness  to 
parents  and  teachers  and  pleasantness  in  home  life. 

2.  Ministry  to  sick  and  needy. 

3.  Interest  In  the  Font  Roll. 

Junior  Departaient 
(This  includes  five  years;  ages  9  to  13) 

AIM 

To  quicken  boys  and  girls  in  love  for  the  Lord  Jesus  Christ 
as  the  source  of  blessing  and  help  to  his  people;  to  develop  in 
them  the  habit  of  obedience  to  God's  holy  will  and  command- 
ments as  the  aim  of  their  personal  life,  to  train  them  into  a  life 
of  service  for  others  and  of  worship  of  our  Lord,  and  to  lead 
them  on  to  Confirmation  and  Holy  Communion. 

229 


KELIGIOUS  EDUCATION  AND  DEMOCRACY 

TABULATED  STATEMENT  OF  JUNIOR  LESSON   MATERIAL  AND 
MEMORY  WORK 


GRADE 

AGE 

SUBJECT  FOR 
STUDY 

MEMORY  WORK 

IV 

9 

Old  Testament 

Biography 

Review  Catechism 
through    Command- 
ments 

Versicles  (Evening 

Prayer) 

Gloria  Patri 

V 

10 

Old  Testament 

Biography 

Catechism  through  "My 
Duty  to  My  Neigh- 
bor" 

Te  Deum 

Benedictus 

Magnificat 

Nunc  Dimittis 

Beatitudes 

Books  of  Bible 

VI 

11 

The  Life  of  Oui*  Lord 

(Above  continued) 

VII 

12 

Personal     and      Social 
Duties    taught    from 
the  Catechism,  illus- 
trated from  the  Bible 

Catechism 
Selected  Psalms 
Selected  Collects 

VIII 

13 

Missions  of  the  Church 

Nicene  Creed 
Gloria  in  Excelsis 
General    Confession 

from      Communion 

Office 

LESSON    MATERIAL 

Grade  IV — Old  Testament  Biography. 

Grade  V — Old  Testament  Biography. 

Grade  VI — Stories  on  the  Life  of  our  Lord  taken  mainly  from 
the  Gospel  according  to  Saint  Mark,  as  setting  him  before  the 
children  in  his  active  life  among  men. 

Grade  VII — Personal  Duty  and  Social  Duties,  taught  through  a 
series  of  lessons  from  the  Bible.  These  lessons,  based  upon  Holy 
Scripture,  should  be  largely  extended  expositions  of  our  duties  to 
God  and  to  our  neighbor,  as  set  forth  in  the  Catechism. 

Grade  VIII — Missions  of  the  Church. 

230 


DENOMINATIONAL  WEEKDAY  CURRICULA 

CHURCH    KNOWLEDOK 

Grade  IV — The  Christian  Year  and  Catechism  explained. 
Grade  V — Ability  to  find  the  places  in  the  New  Testament,  and 
in  the  Prayer  Book  for  Morning  and  Evening  Prayer. 
Grade  VI — (1)   The  Holy  Days  and  Days  of  Abstinence. 

2.  Ability  to  find  the  places  in  the  Old  Testament. 

3.  Further  and  more  detailed  study  of  Missions. 

Grade  VII — The  fabric,  furniture  and  vestments  of  the  Church; 
the  clergy  and  their  duties. 

Grade  VIII— (1)  Ability  to  find  the  places  In  the  service  for 
Holy  Communion,  Baptism  and  Confirmation. 

2.  Detailed  knowledge  of  certain  mission  fields. 

DEVOTIONAL   LIFE 

1.  Daily  prayer  and  reading  of  Holy  Scripture  should  be  empha- 
sized at  this  time;  also  definite  praj'er  and  thanksgiving  for 
others. 

2.  Confirmation  and  faithful  attendance  at  the  Holy  Com- 
munion, ownership  of  Bible,  Prayer  Book  and  Hymnal,  and 
attendance  at  the  regular  services. 

3.  Systematic  weekly  offerings. 

4.  Birthday  thank  offering. 

5.  Loyalty  to  Christ  whose  cross  is  upon  our  foreheads. 

6.  Emphasis  should  be  laid  upon  the  duty  and  blessedness  of 
Personal  Purity  and  Temperance. 

CHKISTIAN  SEBVICE 

1.  Share  in  the  corporate  life  of  the  parish  through  the  various 
parochial  activities  and  guilds,  e.  g..  Junior  Auxiliary,  Candidates' 
Class  for  the  Girls'  Friendly  Society,  Boy  Scouts,  Knights  of  King 
Arthur,  etc. 

2.  Efforts  to  bring  others  to  Church  and  Sunday  school. 

3.  Gifts  to  Missions  based  upon  concrete  information. 

4.  Taking  part  in  Mission  Plays,  and  making  articles  to  be 
sold  for  the  Lenten  offering. 

5.  Collecting  magazines  for  homes  and  hospitals. 

6.  Giving  to  specific  local  needs. 

7.  Making  friends  and  being  friendly  to  new  boys  and  girls 
in  the  schools,  playgrounds  and  other  social  centers. 

8.  Visiting  the  sick  and  needy  and  institutions  as  far  as  suit- 
able. 

231 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

Senior  Department 
(This  includes  four  years;  ages  14  to  17) 

AIM 

To  develop  in  the  pupils  an  intelligent  love  for  Christ's  Church, 
personal  devotion  to  him  in  serving  him  in  and  through  his 
church. 

To  give  the  pupils  proper  materials  for,  and  instruction  in,  the 
way  by  which  they  may  come  to  a  right  judgment  in  matters  of 
faith  and  duty  during  this  period  of  questioning. 

To  lay  a  strong  basis  for  the  development  of  Christian  con- 
sciousness and  faithful  Churchmanship. 

LESSON   MATERIAL 

Grade  IX — A  more  advanced  study  of  the  Life  of  our  Lord 
Jesus  Christ. 

Grade  X — The  History  of  the  Church,  beginning  with  the  Days 
of  the  Apostles. 

Grade  XI — Christian  Doctrine  as  Taught  in  the  Catechism, 
Bible  and  Prayer  Book. 

Grade  XII — The  Story  of  the  Hebrews  as  a  nation  setting  forth 
faith  in  God,  obedience  to  him  and  faithfulness  to  his  worship 
as  conditions  of  success,  and  the  preparation  of  the  world  for  the 
Messiah. 
Note. — The  order  of  the  Lesson  Material  may  be  altered  to  suit 

local  conditions. 

TABULATED  STATEMENT  OF  SENIOR  LESSON  MATERIAL  AND 
MEMORY  WORK 


GRADE 

AGE 

SUBJECT  FOR 
STUDY 

MEMORY  WORK    , 

IX 

14 

Advanced  Study  of  Life 
of    Our    Lord    Jesus 
Christ 

Collect  for  each  Sunday, 
Selected  Hymns 

Selected  Portion  of  the 
Scripture 

X 

15 

History  of  the  Church 

XI 

16 

Christian  Doctrine 

XII 

17 

History  of  the  Hebrews 

CHURCH  KNOWLEDGE 

During  these  years  careful  instruction  should  be  given  with 

232 


DENOMINATIOXxVL  WEEK-DAY  CURRICULA 

references  to  the  sacraments,  their  meaning,  value  and  use;  the 
Church's  rules  for  her  people;  her  organization  and  Apostolic 
Ministry. 

Careful  knowledge  of  the  missionary  activities  of  the  Church 
systematically  arranged. 

DEVOTIONAL  LIFE 

Emphasis  should  be  laid  upon  the  corporate  life  of  the  Church, 
her  common  worship,  common  fellowship,  and  common  service, 
as  something  in  which  each  pupil  should  have  an  active  part. 
Care  should  also  be  taken  for  the  deepening  of  the  spiritual  life, 
and  establishing  definite  devotional  practices  as  part  of  the  soul 
life  of  each  scholar.  There  should  also  be  presented  the  personal 
call  to  the  ministry  and  service  of  the  Church. 

CHBISTIAN   SERVICE 

Encourage  the  pupils  to  fulfill  their  responsibility  to  other 
scholars  as  leaders,  helpers  and  examples,  especially  in  bringing 
others  to  Church,  Confirmation  and  Holy  Communion;  and  to 
continue  their  share  in  the  parochial  and  general  activities  of  the 
Church,  such  as  membership  in  missionary  societies  and  mission 
study  classes. 

Older  scholars  should  be  interested  in  matters  pertaining  to 
the  public  welfare  as  expressions  of  their  Christian  faith  and 
life. 

Graduate  Department 
(This  includes  at  least  five  years;  ages  18  and  over) 

AIM 

To  enable  the  older  scholars  to  give  a  reason  for  the  hope  that 
is  in  them,  to  build  them  up  in  their  most  holy  faith,  to  strengthen 
their  love  for  the  Church  and  to  prepare  them  for  earnest  service 
for  Jesus  Christ. 

LESSON   material 

The  Life  and  Teachings  of  our  Lord  Jesus  Christ;  The  Church, 
her  history  and  work;  The  Epistles  of  the  New  Testament;  The 
History  and  Use  of  the  Prayer  Book;  Christian  Evidences;  The 
Principles  of  Sunday  School  Pedagogy  and  Organization;  Missions 
at  home  and  abroad;  Old  Testament  Prophecy. 

CHURCH  KNOWLEDGE 

Instruction  should  be  given  concerning  ecclesiastical  symbol- 
ism, and  in  the  diocesan  and  national  organization  of  the  Church. 

233 


KELIGIOUS  EDUCATION  AND  DEMOCRACY 

DEVOTIONAL   LIFE 

Emphasis  should  be  laid  upon  the  social  and  civic  duties  of 
the  Christian,  and  the  part  the  Church  should  take  in  the  cor- 
porate life  of  the  community. 

CHRISTIAN   SERVICE 

All  members  should  be  engaged  in  some  definite  active  service 
in  the  Church  and  for  the  community,  and  should  prepare  them- 
selves to  become  teachers  in  the  Sunday  school.  This  is  the  period 
at  which  definite  Social  Service  in  theory  and  practice  should  be 
undertaken  along  the  lines  indicated  under  Christian  Service. 

Home  Department 
font  roll 
The  Board  suggests  the  formation  of  a  Home  Department  in 
every  Sunday  school.     The  aim  of  such  a  Department  will  be 
three-fold : 

1.  To  complete  the  work  of  the  Sunday  school  by  enabling  the 
home  to  cooperate  with  the  Sunday  school  in  the  training  of  those 
who  either  will  be  or  now  are  members  of  the  school. 

2.  To  extend  the  educational  advantages  of  the  Sunday  school 
to  persons  connected  with  the  home  who  are  unable  to  attend 
the  school. 

3.  To  help  cultivate  in  the  home  an  atmosphere  and  customs 
favorable  to  Christian  nurture. 

Suggestions  for  organizing  a  Home  Department  are  given  in 
the  course  on  this  subject  prepared  by  the  Board  for  its  Corre- 
spondence School. 

The  Home  Department,  as  conceived  above,  not  only  provides 
lessons  for  adults  unable  to  attend  the  Sunday  school,  but  in- 
cludes the  formation  of  a  Font  Roll,  which  secures  to  the  Sunday 
school  the  income  of  individual  lives  as  soon  as  they  enter  the 
home,  and  helps  the  Church  to  fulfill  its  sponsorship. 

SUMMER   courses 

The  Committee  is  considering  the  preparation  of  summer 
courses,  as  this  Curriculum  provides  schedules  for  the  winter 
season  of  forty  weeks. 

teachers 
The  teachers  of  the  week-day  classes  are  for  the  most  part 
those  who  have  had  some  training  and  experience  in  teaching  in 

234 


DENOMINATIONAL  ^Vi^KK  DAY  CUKKICT'LA 

day  schools,  Sundaj-  schools,  or  both.  While  at  present  the  teach- 
ing staff  is  large,  the  plan  is  to  arrange  ultimately  for  a  few 
teachers  to  do  the  work  on  week  days  for  the  entire  school,  each 
teacher  meeting  five  or  six  classes  sci)arately  at  different  times 
throughout  the  week.  This  scheme  requires  that  the  small  staff 
of  week-day  teachers  be  supplemented  on  Sundays  by  a  much 
larger  staff  of  auxiliary  teachers,  for  the  reason  that  on  Sundays, 
like  the  other  days,  all  the  classes  meet  at  the  same  time.  The 
course  of  studies  for  each  class  is  continuous  on  week  days  and 
Sundays,  there  being  no  break  in  the  sequence  of  the  work.  Thus 
the  Sunday  teaching  continues,  enlarges,  reviews  or  "fixes"  the 
lesson  taught  in  the  previous  week.  To  take  a  concrete  example: 
here  is  a  teacher  who  holds  four  different  classes  of  boys  at  four 
different  times  through  the  week,  teaching  each  class  once.  On 
Sunday  this  same  teacher  takes  one  of  those  classes,  while  the 
other  three  are  taught  by  three  auxiliary  teachers  who  carry  out 
the  directions  given  them  by  the  week-day  teacher.  If  necessary, 
the  week-day  teacher,  who  is  in  every  case  the  controlling  factor, 
can,  while  his  own  Sunday  class  is  engaged  in  writing,  visit  his 
other  three  classes  for  a  short  time  in  order  to  see  that  their 
work  is  progressing  as  he  would  have  it,  or  in  order  to  give  inci- 
dental help  to  the  auxiliary  teacher. 

Among  other  things,  this  plan  provides  opportunity  for  a 
teacher  in  training  to  work  in  cooperation  with,  and  under  the 
guidance  of,  a  more  experienced  teacher  who  has  an  intimate 
knowledge  of  what  the  former  is  trying  to  do.  It  may  be  that 
in  this  way  a  very  practical  and  effective  means  will  be  found  of 
adding  concreteness  and  vitality  to  the  process  of  teacher-training. 
The  nature  of  the  teaching  on  Sundays  is  somewhat  different  from 
that  conducted  during  the  week.  The  week-day  session  is  the 
longer  of  the  two,  lasting  fifty  minutes.  Here  the  "advance  work" 
is  done,  the  main  part  of  the  teaching.  On  Sunday  half  an  hour 
is  spent  in  the  church,  where  the  school  as  a  whole  has  its  exer- 
cises, worship,  etc.  Then  follows  the  shorter  teaching  period,  of 
half  an  hour,  which  is  devoted  largely  to  drill-work,  review,  dis- 
cussion. Such,  in  brief,  is  the  plan  that  is  in  progress,  by 
way  of  experiment,  at  Saint  Mary's.  It  will  be  noticed  that  the 
matter  of  the  relation  of  the  church  school  to  the  public  school 
has  hardly  been  touched  upon.  The  description  would  have  been 
just  as  complete  if  the  public  school  had  not  been  mentioned. 
Nothing  that  goes  on  in  Saint  Mary's  Church  school  could  not 
have  been  put  into  practice  as  well  ten  years  ago  as  now.    The 

235 


EELIGIOUS  EDUCATION  AND  DEMOCRACY 

present  Saint  Mary's  program  depends  on  no  peculiar,  or  new, 
system  of  public  education,  be  it  the  much-discussed  Gary  Plan, 
or  a  part-time  plan,  or  any  other  form  of  schedular  flexibility. 
The  opportunities  for  week-day  religious  instruction  in  Saint 
Mary's  parish  are  about  what  they  hare  always  been,  just  as  the 
opportunities  for  it  in  almost  every  other  parish  in  the  country 
are  about  what  they  have  always  been — no  more,  no  less.  The 
interesting  point  is  that  recent  discussions  in  the  press  and  else- 
where are  opening  the  eyes  of  church  people  to  those  opportuni- 
ties. There  are  some  Americans  who  have  seen  the  opportunity 
for  years,  and  who,  seeing  it,  have  thought  it  worth  seizing  for 
the  sake  of  their  religion.  "About  ten  years  ago,"  wrote  a  promi- 
nent Lutheran  in  1907,  "after  several  years  of  experiment  on  a 
smaller  scale,  I  established  week-day  classes  for  all  the  children 
of  the  congregation,  from  five  or  six  years  upward.  Attendance 
was  made  obligatory." 

But  while  the  week-day  work  at  Saint  Mary's  is  not  dependent 
upon  any  peculiarity  of  public  school  routine,  the  question  of 
week-day  religious  classes  cannot  be  discussed  to-day  without 
some  reference  to  the  larger  subject  of  the  general  relation 
between  church  schools  and  public  schools.  Indeed  the  very  fact 
that  Saint  Mary's  Church  school  is  maintained  during  the  week 
without  reference  to  the  public  school  is  itself  a  comment  on  the 
subject.  It  suggests  that  the  question  of  whether  Episcopal  (or 
any  other)  parishes  shall  conduct  religious  instruction  on  week 
days  is  one  for  those  parishes  to  decide  for  themselves,  regardless 
of  whether  the  public  schools  of  their  respective  neighborhoods 
are  of  the  Gary  type,  the  regular  five-hour  type,  or  any  other. 
Any  parish  that  wants  to  hold  week-day  classes  can  do  so.  Some 
parishes  will  find  it  expedient,  others  will  not.  In  a  community 
where  most  of  the  children  and  youth  of  a  parish  live  near 
together,  and  have  comparatively  limited  advantages,  the  church 
will  be  hard  put  to  it  to  find  any  convincing  argument  against 
extending  its  educational  offices  into  the  week,  if  by  so  doing  she 
will  be  giving  a  better,  fuller,  and  more  effective  training  to  her 
children.  At  any  rate  the  church  can  decide  the  question  on  its 
own  merits. 

The  church  can  have  all  the  time  she  wants  for  religious  in- 
struction, subject  only  to  the  demands  of  parents.  It  is  to  the 
homes,  not  to  the  public  schools,  that  we  must  go  for  "  a  chance 
to  influence  the  child."  It  is  they,  not  the  schools,  who  are  to 
give  to  the  church  "more  of  the  child's  time." 

236 


DENOMINATIONAL  WEEK  DAY  CURRICULA 


3.     HEBREW  RELIGIOUS  SCHOOLS 

There  is  no  uniform  course  of  study  for  all  Hebrew  schools,  but 
the  following  is  taken  from  a  curriculum  for  Jewish  religious 
schools  by  Eugene  H.  Lehman'  as  representing  the  tendency 
among  more  liberal  educators: 

Course  of  Study — First  Orade  (Ages  about  six  to  eight).  Gen- 
eral title  of  the  year's  course:  "How  God  Shows  His  Love  for 
His  Children."  (1)  About  twenty  simple  biblical  and  rabbinical 
stories  that  abound  in  the  imaginative  and  wonderful,  and  that 
reveal  God's  care  and  love.  (2)  Several  nature  stories,  showing 
how  in  a  most  marvelous  manner,  God  provides  food,  clothing, 
shelter,  etc.,  for  all  of  his  creatures,  and  how  his  love  is  revealed 
also  in  the  vegetable  and  mineral  kingdoms.  The  children  use 
Bloch's  cards  for  coloring. 

Second  Orade  (ages  about  seven  to  nine).  General  title  of  the 
year's  course:  "Things  God  Wants  His  Children  to  Learn  and  to 
Do."  (1)  A  series  of  ethical  lessons  upon  such  topics  as  obedi- 
ence, helpfulness,  habit  of  prayer,  etc.,  copiously  illustrated  by 
stories  from  the  Bible,  the  Talmud,  from  nature,  biography,  his- 
tory. (2)  Simple  stories  of  the  Jewish  and  American  holidays. 
Owing  to  the  want  of  satisfactory  textbooks,  teachers  are  urged 
to  follow  the  course  offered  by  the  correspondence  school  of  the 
Jewish  Chautauqua  Society. 

Third  Orade  (ages  about  eight  to  ten).  General  title  of  the 
year's  course:  "The  Heroes  Who  Founded  Israel."  (1)  From 
Abraham  to  David.  Textbook,  The  Junior  Bible  for  Jewish  School 
and  Home.  Series  1,  by  Kent  and  Lehman.  (2)  Nature  stories, 
historical  incidents,  fables  showing  how  God  cares  also  for  non- 
Jewish  people, 

Foiirtli  Orade  (ages  about  nine  to  eleven).  General  title  of  the 
year's  course:  "The  Heroes  Who  Guided  Israel  through  Dangers." 
(1)  From  David  to  Amos  (B.  C.  1100  to  B.  C.  927),  (2)  Several 
stirring  incidents  from  history  and  real  life  that  tend  to  rouse 
a  feeling  of  bravery  and  self-sacrifice.     Textbook,  The  Junior 


>  In  the  Encyclopedia  of  Sunday  Schools  and  Religious  Education. 

237 


KELIGIOUS  EDUCATION  AND  DEMOCRACY 

Bible   for  Jewish   School   and  Home,   Series   II,   by   Kent  and 
Lehman. 

Fifth  Orade  (ages  about  ten  to  twelve).  General  title  of  year's 
course:  "Israel's  Later  Kings  and  Earlier  Prophets."  (1)  From 
Amos  to  the  Babylonian  Captivity  (B.  C.  927  to  B.  C.  586).  (2) 
Several  biographical  studies  of  such  men  as  Moses  Mendelssohn, 
Isaac  M.  Wise,  Theodore  Herzl.  Textbook,  The  Junior  Bible  for 
Jewish  School  and  Home,  Series  III,  by  Kent  and  Lehman. 

Sixth  Orade  (ages  about  eleven  to  thirteen).  General  title  of 
the  year's  course:  "Israel's  Later  Leaders  and  Teachers."  (1) 
From  the  Babylonian  Captivity  to  Judas  Maccabseus  (B.  C.  528  to 
B.  C.  165).  (2)  Explanation  of  the  Jewish  calendar  and  of  the 
orthodox  ceremonial  life  and  customs.  (3)  Discussions  on  the 
sanctity  of  the  body  and  personal  hygiene.  (4)  Biographical 
stories  of  such  men  and  women  as  Moses  Montefiore,  Abra- 
ham Geiger,  Emma  Lazarus,  George  Eliot.  Textbook,  The  Junior 
Bible  for  Jewish  School  and  Home,  Series  III,  by  Kent  and 
Lehman. 

Seventh  Grade  (ages  about  twelve  to  fourteen).  General  title 
of  the  year's  course:  "The  Defenders  and  Early  Rabbis  of  Juda- 
ism." (1)  From  Judas  Maccabaeus  to  the  Completion  of  the 
Talmud  (B.  C.  165  to  A.  D.  500).  (2)  Discussions  on  life  prob- 
lems and  personal  purity  under  the  leadership  of  a  well-balanced 
physician,  or  of  a  specially  trained  and  sympathetic  teacher.  (3) 
Discussions  of  contemporary  Jewish  problems,  such  as  the  ghetto 
problem,  orthodoxy  and  reform,  the  relationship  between  Jew  and 
Christian.  Textbook,  M.  H.  Harris,  Thousand  Years  of  Jewish 
History. 

Eighth  Orade  (ages  about  thirteen  to  fifteen).  General  title 
of  the  year's  course:  "Great  Men  and  Movements  in  Mediaeval 
and  Modern  Judaism."  (1)  From  the  completion  of  the  Talmud 
to  the  present  time  (500-1913).  (2)  Talks  on  social  hygiene  by 
a  physician  or  trained  teacher.  (3)  Discussion  of  contemporary 
Jewish  problems,  such  as  intermarriage,  the  Jew  at  college,  anti- 
Semitism.    Textbook,  C.  Deutch,  History  of  the  Jews. 

Ninth  Orade  (confirmation  classes — ages  fourteen  to  sixteen). 
General  title  of  the  year's  course:  "The  Jewish  Religion — Its 
Meaning,  Its  Demands,  and  Its  Ideals."  (1)  The  fundamental 
teachings  of  Judaism.  (2)  Discussions  of  current  religious  prob- 
lems, such  as  Zionism,  the  position  of  the  Jewish  woman,  the 
Jewish  Home.  (3)  The  discussion  of  moral,  social,  and  personal 
problems,  such  as  child  labor,  personal  purity,  moral  standards 

238 


DENOMINATIONAL  WEEKDAY  CURRICULA 

In  business,  etc.    The  textbook  used  Is  Morris  Joseph's  Judaism 
as  Creed  and  Life. 

The  curriculum  also  provides  for  optional  courses  In  Hebrew, 
for  a  considerable  amount  of  memory  work,  and  contains  numer- 
ous suggestions  for  social  service  activities  to  be  carried  on  by 
the  pupils.  Postconfirmatlon  classes  are  found  In  a  more  or  less 
flourishing  condition  in  the  various  schools. 


289 


CHAPTER  V 

PROPOSED  CURRICULUM  OF  RELIGIOUS  EDUCATION  COR- 
RELATED WITH   PUBLIC   SCHOOL   CURRICU- 
LUM—PRIZE ESSAY 

The  scheme  presented  herewith  is  contained  in  the  essay  of 
Prof.  Rugh  which  received  the  first  prize  of  $1,000  from  the 
National  Education  Association  in  1915. 

Genebal   Scheme   fob   Any    Gbade* 
I.  School  Plan. 

1.  Subjects. 

A.  Religious  material  in  present  curriculum. 

B.  Additional  material  of  religious  nature. 

C.  Specific  religious  instruction  and  training. 

2,  Discipline. 

D.  School    government — democratic — developing    institu- 

tional loyalty. 

E.  Punishment  religious — restoring  broken  spiritual  unity 

by  inducing 

(1)  Repentance. 

(2)  Confession. 

(3)  Consecration  to  the  right.     (Example:  Prod- 
igal Son.) 

F.  Philanthropic  enterprises. 

II.   COBBELATION   AND   COORDINATION   WITH   THE   HOME. 

A.  Bringing  home  experiences  into  the  school. 

B.  Sending  vital  school   work  into  home,  both  subject- 

matter  and  discipline. 

C.  Fellowship  through  parents'  days,  exhibits,  and  other 

social  gatherings. 

III.   COBEELATIONS    AND    COOEDINATIONS    WITH    ChUBOH. 

For  the  present  mostly  a  church  problem.     The  Sunday 


>For  presentation  of  the  scheme  in  full,  together  with  other  suggested  schemes, 
Bee  The  Essential  Place  of  Religion  in  Education,  a  Monograph  published  by  the 
National  Education  Association,  Ann  Arbor,  Michigan.  Copies  may  be  obtained 
from  D.  W.  Springer,  secretary. 

240 


CURRICULUM  CORRELATION— PRIZE  ESSAY 

school  and  young  people's  societies  can  use  some  of  the 
material  of  school  for  their  work.  Some  essays,  debates, 
music.  Church  schools  may  come  to  conform  in  plan 
and  organization  to  the  best  public  school.  Pastors  must 
come  to  know  more  about  the  schools. 

High  School  Ages  in  Detail 
[.  Subjects. 

A.  Present  curriculum. 

1.  Science  and  mathematics.     Study  and  measure- 

ment of  great  forces  of  nature  and  physical  life. 
Great  lessons  in  sense  of  proportion  and  values. 
With    the    devout    teacher    the    science    pupils 
"think  God's  thoughts  after  him,"  as  Agassiz 
said.     "God    geometrizes    from    all    eternity." 
Mathematics  deal  with  eternal,  universal  prin- 
ciples. 
"Physical  science  leads  to  a  knowledge  of  God 
and  an  admiration  of  his  power." — Karl  E. 
Outhe,  Professor  of  Physics,  University  of 
MicMgan. 
"Biology  and  religion  have  a  common  mission 
in  the  regeneration  of  man;  .  .  .  both  are 
needed  to  achieve  highest  possible  expres- 
sion of  human  power." — John  M.  Coulter, 
Professor  of  Botany,  University  of  Chicago. 
"In  spirit  and  aspiration,  in  motive  and  aim, 
science  and  theology,  philosophy,  religion, 
and  art  are  one  with  mathematics;  all  of 
them  consciously  or  unconsciously  aim  at 
congenial  goods  that  shall  be  everlasting; 
.  .  .  All  of  them  seek  to  vindicate  the  world 
as  a  world  of  abiding  worth." — Cassius  J. 
Keyser,  Professor  of  Mathematics,  Cohim- 
Ma  University. 

2.  History  and  literature.    Every  good  teacher  uses 

these  as  means  of  culture  and  character. 

3.  Music   and  drawing.     These   are   also   means  of 

culture  in  the  hands  of  the  religious  teacher. 

4.  Vocational    subjects.     These    subjects    are   some- 

times   dubbed   "materialistic,"   but    not   so    by 
those  who  have  seen  them  as  taught  in  good 
241 


KELIGIOUS  EDUCATION  AND  DEMOCRACY 

schools.  The  social  service  aspect  of  a  life 
work  dominates  much  of  the  vocational  educa- 
tion. Making  an  honest  living  is  part  of  living 
a  religious  life. 

B.  Vitalizing  Present  High  School  Curriculum. 

The  greatest  possibility  for  religious  education  is 
involved  in  this  problem.  First  the  high  school 
must  offer  work  into  which  the  youth  may  throw 
his  whole  soul.  This  is  necessary  for  integrity 
of  life.  The  science  work  must  couple  up  with 
life.  The  supreme  problems  of  life  must  be  faced 
and  studied — struggle  for  existence;  survival  of 
the  fittest;  selection  and  reproduction;  the  eternal 
principles  of  right  and  character;  one's  total  sci- 
ence must  develop  the  fixed  disposition  to  try  to 
adapt  the  self  to  one's  total  environment.  This 
will  always  include  the  religious  and  divine  aspect. 
Mathematics  must  be  practical  and  help  solve 
vital  and  social  problems. 

Both  science  and  mathematics  will  be  vitalized  by 
being  made  to  include  biographies  of  the  great 
souls  who  gave  their  lives  to  these  problems.  They 
were  devout  men.  History  must  include  the  life 
and  contributions  of  the  Hebrews  as  well  as  the 
Greeks  and  Romans.  History  will  be  made  vital 
and  religious  for  the  high  school  age  when  made 
to  explain  the  development  of  the  five  historical 
institutions:  (1)  The  home,  (2)  The  industries, 
(3)  The  church,  (4)  The  state,  (5)  The  school. 
The  high  school  literature  may  be  made  to  include 
the  best  religious  literature  of  the  world.  Already 
schools  offer  the  Psalms,  Job,  etc.,  without  objec- 
tion. 

Music  offers  a  distinct  opportunity  because  the  best 
music  is  religious. 

So  with  architecture  and  painting. 

Study  of  civics  and  community  problems. 

C.  Elective    courses   in   the   Bible,     Gary   plan.     North 

Dakota  plan. 
II.  Discipline  and  Government. 

D.  The   development   of   school   spirit   and   institutional 

loyalty  through  individual  and  group  responsibility 
242 


CURRICULUM  CORRELATION— PRIZE  ESSAY 

for  the  good  name  of  the  school  and  community. 
Democratic  school  government. 

E.  Reformation  of  wrongdoers.     Study  of  Prodigal  Son. 

The  development  of  the  method  of  restoring  oneself 
to  unity  with  the  right  after  wrongdoing:  (1)  Re- 
pentance. (2)  Confession.  (3)  Consecration  to  the 
right  and  the  good  of  the  school.  This  is  distinct- 
ively a  religious  process.  If  the  youth  does  not  learn 
this  process  when  it  involves  human  beings,  how 
can  he  do  it  with  his  heavenly  Father? 

F.  Philanthropic   enterprises.     The   modern   high   school 

is  coming  to  develop  many  forms  of  social  service. 
The  poor  and  needy  are  always  with  a  school. 
Thanksgiving  and  Christmas  may  offer  occasions. 
Sickness,  suffering,  sorrow,  and  death  offer  occa- 
sions for  delicate  and  religious  training.  Community 
problems  may  be  discussed.  The  high  school  may 
become  the  social  and  civic  center  of  the  community, 
and  when  the  principal  and  teachers  are  religious 
they  spread  not  only  religious  contagion  but  have 
opportunity  to  give  individual  religious  help  to 
adolescent  boys  and  girls. 


243 


CHAPTER  VI 

TYPICAL  PLANS  OF  CHURCH  AND   COMMUNITY   PRO- 
CEDURE TOWARD  MORE  ADEQUATE  RELIGIOUS 
INSTRUCTION 

1.  PLAN  OF  ORGANIZATION  OF  INTERDENOMINA- 
TIONAL FORCES  AS  EMBODIED  IN  THE  INTER- 
DENOMINATIONAL COMMITTEE  ON  WEEK- 
DAY RELIGIOUS  INSTRUCTION, 
NEW  YORK  CITY 

The  Interdenominational  Committee  on  Week-day  Religious 
Instruction,  composed  as  far  as  possible  of  official  representa- 
tives of  all  religious  bodies,  submits  the  following  report. 


Statement  of  Aim 

This  Committee,  representing  as  far  as  possible  all  religious 
bodies  in  New  York  city,  has  been  organized  for  the  purpose  of 
stimulating,  unifying,  and  promoting  week-day  religious  instruc- 
tion in  the  city  of  New  York,  along  lines  that  shall  conserve  reli- 
gious liberty,  and  maintain  every  possible  safeguard  against 
proselyting. 

Acting  through  its  Borough  Committees,  and  in  cooperation 
with  denominational  committees  and  with  local  churches  and 
synagogues,  it  seeks  to  have  week-day  schools  for  religious  in- 
struction established  in  different  parts  of  the  city  to  demonstrate: 

1.  Ways  by  which  all  school  programs  can  be  taken  advantage 

of  without  infringing  upon  the  sectarian  neutrality  of  the 
public  schools; 

2.  Ways  by  which  individual  churches  can  organize  their  edu- 

cational work  so  as  to  include  therein  week-day  religious 
instruction; 

3.  Ways  by  which  churches  of  several  denominations  can  co- 

operate in  the  management  of  a  community  school;   and 

4.  Ways  by  which  religious  instruction  can  ultimately  be  pro- 

vided on  week-days  for  all  children  of  any  community. 
244 


CHURCH  AND  COMMUNITY  COOPERATION 

II 
Prixciples  Involved 

1.  The  development  of  the  child's  life  should  be  a  unitary  pro- 

cess in  the  light  of  modern  psychology  and  education.  That 
development  should  include  in  proper  correlation  the  phy- 
sical, mental,  and  religious  training  of  child-life. 

2.  The  American  principle  of  the  separation  of  church  and  state 

is  reaffirmed. 

Ill 
The  Situation 
The  general  situation  in  this  country  and  city  emphasizes  the 
inestimable  duty  and  privilege  of  the  church  in  its  own  minis- 
trations and  through  the  home  to  give  each  child  an  adequate 
religious  education.  Its  resources  and  influence  make  this  its 
imperative  service  to  the  city  and  nation.  Though  the  church  has 
enormous  responsibilities  to  meet  in  its  charitable  enterprises  and 
missions  at  home  and  abroad,  it  is  incumbent  upon  it  for  this  very 
reason  to  raise  in  this  city  and  nation  God-fearing  citizens,  and 
thus  to  strike  at  the  root  of  much  of  the  poverty,  injustice,  and 
crime  in  our  civilization  by  adequate  preventive  work  through 
the  religious  instruction  of  children.  In  New  York  city,  espe- 
cially, the  following  elements  of  the  situation  should  be  kept  in 
mind: 

1.  Upon  the  public  school  has  devolved  to  a  large  extent  the 

moral  training  of  the  child.  In  this  city,  only  about  383,000 
out  of  831,000  children  of  the  public  schools  are  known  to 
have  their  public  school  training  supplemented  at  their 
places  of  worship  by  training  in  religious  knowledge  and 
experience.' 

2.  Of  these  383,000  children,  many  are  probably  in  the  habit  of 

reporting  on  week  days  out  of  school  hours  for  various 
forms  of  club  work,  young  people's  societies,  and  children's 
organizations.  About  60,000  are  receiving  more  than  one 
period  weekly  of  formal  religious  instruction. 

3.  The  time  is  come  when,  in  the  interests  of  our  city  and 

nation,  all  religious  bodies  should  unite  in  recognizing 
their  obligations  not  only  to  the  children  now  enrolled,  but 
to  the  hundreds  of  thousands  at  present  apparently  neg- 
lected. 


'  Exact  statistics   not   compiled.     The   Roman  Catholics  report  about   108,000; 
the  Jews  about  50,000;  the  Protestants,  about  225,000. 

245 


KELIGIOUS  EDUCATION  AND  DEMOCKACY 

4.  The  need  is  urgent  for  all  religious  bodies  to  increase  the 
number  of  weekly  periods,  to  broaden  the  curriculum,  to 
improve  the  equipment  and  method,  and  to  raise  up  a  body 
of  teachers  as  well  equipped  for  their  work  as  are  teachers 
of  secular  subjects. 

IV 

Schedules  in  New  York  City 
In  order  to  facilitate  an  understanding  about  the  possibility  of 
extending  week-day  religious  instruction  in  this  city,  the  Inter- 
denominational Committee  on  Week-day  Religious  Instruction 
submits  for  consideration  the  findings  of  a  subcommittee,  com- 
posed of  Jewish,  Protestant,  and  Roman  Catholic  representatives, 
appointed  to  study  the  following  problem:  Under  the  existing 
policy  of  separation  of  church  and  state,  what  plans  for  week-day 
religious  instruction  are  legal  and  feasible  under  the  various 
school  conditions  now  obtaining  or  likely  to  obtain  in  New  York. 

1.  Five-liour  Schedule  Including  Lunch-hour. 

No  legal  problems  involved. 
Time  for  religious  instruction:   after  2  p.  m. 
Place  for  religious  instruction:  private  property. 
Teachers:  provided  by  religious  bodies. 

2.  Six-hour  Schedule  Including  Lunch-hour. 

No  legal  problems   involved. 

A.  School  hours  from  9  to  3  o'clock. 

B.  Double  School  Plan:   School  X,  8:30-2:30;  School  Y,  10:30- 

4:30. 
Time  for  religious  instruction:  A — after  3  o'clock. 

B— School  X,  after  2:30. 
School   Y,   before   10:15 
and  after  4:30. 
Place:  private  property. 
Teachers:  provided  by  religious  bodies. 
Practice  already  established  and  feasibility  of  afternoon  hours 
demonstrated   by   Episcopalians,    Jews,   Lutherans,    and    Roman 
Catholics.     Other  bodies  are  already  giving  considerable  time  to 
week-day  work  in  the  form  of  clubs,  young  people's  societies,  and 
children's  organizations.     This  only  needs  to  be  organized  and 
scheduled,  and  improved  in  method  and  scope,  to  become  effective 
week-day  religious  instruction. 

3.  Sevenrhour  Schedule  Including  Lunch-hour. 

The  Committee  is  now  awaiting  the  outcome  of  the  experi- 

246 


CHURCH  AND  COMMUNITY  COOPEKATION 

mentation  with  the  seven-hour  and  eight-hour  schedule,  and 
will  bring  in  a  supplemental  report. 

V 
Recommendatiox 

The  consultations  of  the  Committee  during  the  past  year  have 
centered  chiefly  on  the  legality  and  feasibility  of  extending  week- 
day religious  Instruction.  In  order  that  the  Committee  may  pro- 
ceed to  further  study  of  the  methods,  it  respectfully  recommends 
its  findings  to  the  respective  religious  judicatories  of  the  City 
that,  as  far  as  possible,  plans  for  an  active  campaign  of  religious 
education  in  the  City  may  be  adopted  by  all  bodies. 

VI 

Outline  of  Problems  Connected  with  Week-d.\y  Religious 
Instruction  in  New  York 

1.  Oeneral  Preliminary  Problems. 

1.  What  different  types  of  school  are  possible  from  the  point 

of  view  of  the  churches? 

a.  The  week-day  session  of  the  church  school. 
6.  Denominational    schools.      (Preferably    demonstra- 
tion schools.) 

c.  Community  schools  for  cooperating  denominations. 

d.  Schools  for  the  unchurched. 

2.  What  are  the  different  situations  to  be  met  owing  to — 

a.  Differences  in  population,  race,  church,  etc.? 

b.  Differences  in  school  schedules? 

c.  Diffnrences  in  the  distribution  of  churches? 

8.  What  type  of  day-school  schedule  best  suits  the  community? 

4.  What  type  of  religious  week-day  school  is  appropriate  to 

each  of  the  different  situations? 

5.  How  can  the  unchurched  children  best  be  reached  in  any 

community? 

Shall  there  be  separate  schools,  or  shall  they  go  to  a  com- 
munity school? 
By  what  methods  shall  these  children  be  brought  into  the 

various    week-day    schools?      How    can    suggestions   of 

proselytism  be  avoided? 

6.  When  it  is  decided  under  what  auspices  the  week-day  reli- 

gious school  is  to  be  run,  it  will  probably  be  found  that 
the  types  of  schools  will  be  reduced  to  two: 
247 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

A.  The  school  of  the  local  church  in  week-day  session. 

B.  The  community  school  attended  by  either — 

1.  Children   from    different    churches    of    the    same 

denomination,  or 

2.  Children  from  churches  of  several  denominations. 
Children  of  unchurched  parents  are  likely  to  be  present  in 

each  type  of  school. 

II.  The  ProMems  of  the  Local  Church  Organization.   (See  I,  6,  A.) 

1.  How  can  pastors  and  people  be  informed  and  interested? 

2.  How  can  teachers  be  trained  and  secured? 

3.  How  can  adequate  support  be  obtained? 

4.  How  shall  the  church  be  organized  for  comprehensive  work 

in  Religious  Education? 

5.  How  can  materials  for  week-day  instruction  be  secured? 

6.  How  can  the  unchurched  of  the  community  be  reached? 

7.  How  can  proper  relations  be  maintained  with  day-schools, 

without  exceeding  legal  restrictions? 

8.  How  can  adequate  time  be  secured  without  depriving  chil- 

dren of  the  time  needed  for  outdoor  play  and  exercise? 

9.  What  shall  be  the  relation  of  the  Sunday  sessions  to  the 

week-day  sessions? 
Steps  toward  the  solution  of  these  problems  are  suggested  in 
the  Report  of  the  Subcommittee  on  Week-day  Religious  Instruc- 
tion of  the  Interdenominational  Committee  (Protestant)  on  Reli- 
gious Education. 

III.  The  Problems  of  the  Community  School.     (See  I,  6,  B.) 

A.  For  the  solution  of  what  problems  related  to  Community 
Schools  can  all  churches  cooperate? 

1.  Community  surveys.    How  shall  they  be  conducted? 

What  shall  be  the  objective?  See  method  em- 
ployed by  the  Federation.  How  can  the  informa- 
tion be  made  available  for  all? 

2.  Districting  of  the  City  and  locating  suitable  centers. 

See  report  of  the  Subcommittee  of  the  Manhattan 
Committee. 

3.  Decision   of   types   of   public   school   and   religious 

school  appropriate  to  each  district. 

4.  Preparing  and  securing  teachers. 

5.  Relations  with  school  authorities:    The  problems  of 

"cooperation,"  and  of  legal  interpretation. 

6.  Publicity. 

248 


CHURCH  AND  COMMUNITY  COOrEKATION 

7.  Provision  of  a  "clearing  house"  for  the  exchange  of 
experience  among  denominations. 
B.  For  the  solution  of  what  problems  will  Jews,  Catholics, 

and  Protestants  tend  to  work  independently? 
Thus:    When  a  district  is  located  for  a  community  school, 

1.  How  shall  such  a  school  be  started? 

2.  How  shall  it  be  supported? 

3.  How  shall  it  be  supervised  and  controlled? 

4.  Where  can  it  get  teachers?    Pay  or  volunteer? 

5.  What  is  the  purpose  of  each  of  these  schools,  as 

determined  by  the  social  and  religious  needs  of 
the  community? 

6.  What  shall  be  the  curriculum? 

7.  What  programs  are  suitable? 

8.  What  social  activities  can  be  used? 

9.  What  standards  shall  be  set  up? 

10.  How  can  these  schools  cooperate  with  the  churches 

from  which  the  children  come? 

11.  What   shall   be    done   with   the   unchurched?    See 

above,  I,  5. 

12.  How  many  hours  should  each  child  come? 

13.  How  can  the  school  cooperate  with  the  schedules  of 

the    public    schools    (Gary,    Ettinger,    etc.),    and 

which  schedules  are  adapted  to  church  conditions 

in  each  community? 

Suggestions  on  some  of  these  problems  have  been  made  in  the 

Report  of  the  Subcommittee  on  Week-day  Religious  Instruction  of 

the  Interdenominational  Committee  on  Religious  Education. 

Comment  ox  the  New  York  Experiment* 
The  following  problems  are  defined  by  the  Committee: 
1.  Different  types  of  religious  day  schools: 

(a)  Week-day  session  of  the  Church  School. 

(6)  Denominational    Schools    (preferably    demonstration 

schools). 
(c)  Community  Schools  for  cooperating  denominations. 
id)   Schools  for  the  unchurched. 
They  feel  that  the  types  in  practice  will  probably  reduce  to 

A.  The  school  of  the  local  church  in  week-day  session. 

B.  The  Community  school,  attended  by 


>  By  Pev.  Lester  Bradner,  Ph.D.,  at  the  Annual  Convention  of  the  Sunday  School 
Council,  Boeton,  January,  1917. 

219 


EELIGIOUS  EDUCATION  AND  DEMOCRACY 

1.  Children  of  different  churches  of  same  denomi- 

nation. 

2.  Children  from  churches  of  several   denomina- 

tions. 

So  much  for  the  hypothesis  of  the  interdenominational  com- 
mittee in  New  York.  What  is  actually  happening?  Besides  the 
Jews,  who  have  600  centers  of  instruction  with  a  director,  and 
some  50,000  pupils,  and  the  Roman  Catholics,  who  have  44  centers 
with  an  attendance  of  8,000,  the  Protestant  denominations  are 
maintaining  about  25  centers,  distributed  as  follows: 

The  Dutch  Reformed  Church,  8,  with  a  Demonstration  School 
and  a  Director  of  Religious  Education. 

The  Episcopal  Church,  7,  with  a  Demonstration  School  and  a 
plan  for  a  Director. 

The  Methodists,  4,  with  a  Demonstration  School,  a  Director 
and  a  Supervisor  of  the  movement. 

The  Presbyterians,  3,  with  a  Demonstration  School  in  connec- 
tion with  Teachers  College,  and  the  Reformed  Presbyte- 
rians, 1. 

In  the  light  of  the  experiments  already  made  in  connection  with 
these  centers  in  New  York  city,  I  desire  to  discuss  briefly — 

1.  The  question  of  a  Community  School.  Theoretically  it  has 
seemed  a  possible  and  feasible  project  to  establish  one  school  in 
a  locality  or  community  to  serve  in  competent  fashion  a  number 
of  Protestant  denominations.  This  was  proposed  in  Gary  some 
time  ago.  It  generally  ta.kes  a  prominent  place  in  discussions 
concerning  proposed  systems  of  week-day  instruction.  Experience 
seems  to  show  that  it  is  less  feasible  than  was  anticipated.  No 
Community  School  has  ever  been  established  in  Gary.  In  fact 
there  is  less  likelihood  of  it  there  now  than  there  ever  has  been. 
Neither  is  a  Community  School  a  part  of  the  practical  operations 
in  New  York.  The  very  fact  that,  in  theory,  the  week-day  work 
and  the  Sunday  work  of  any  child  should  be  knit  together  so  that 
one  would  be  the  explanation  of  the  other,  demands  that  the 
week-day  instruction  partake  of  the  type  used  on  Sunday.  But 
Sunday  instruction  is  always  denominational.  So  in  part  is  the 
week-day  school. 

On  the  other  hand,  combinations  of  local  churches  in  the  same 
denomination  in  a  single  school  are  surely  possible  from  this  point 
of  view.  I  am  not  aware  that  this  plan  has  actually  been  in  oper- 
ation, but  it  does  not  offer  the  objections  raised  against  the  Com- 
munity School  of  combined  denominations. 

250 


CHURCH  AND  COMMriNITY  COOPERATION 

2.  The  Problem  of  a  Teacliing  Force.  Nearly  all  beginnings  in 
this  new  plan  of  week-day  religious  instruction  have  made  use  of 
salaried  teachers.  This  in  itself  tends  to  fix  a  limitation  upon  the 
work.  Not  every  local  church  can  afford  a  paid  teacher.  We 
may  reach  such  a  situation  by  degrees,  but  at  present  it  is  for 
practical  reasons  unattainable.  Are  we,  indeed,  shut  up  to  this 
dilemma?  Or  is  there  some  hope  of  a  solution  which  will  allow 
the  use  of  voluntary  service  for  the  week-day  work?  I  believe 
that  we  are  really  in  sight  of  such  a  solution.  There  is  a  very 
considerable  group  of  trained  teachers  and  educators  belonging 
to  every  denomination  who  have  thus  far  held  aloof  from  reli- 
gious instruction,  partly  because  it  was  given  on  Sundays  and 
therefore  cut  Into  a  very  necessary  day  of  rest,  partly  because 
the  educational  quality  of  the  work  proposed  on  Sunday  was  so 
low  in  its  standard  as  not  to  interest  them.  The  week-day  reli- 
gious instruction  presents  a  different  situation  along  both  of  these 
lines.  It  does  not  interfere  with  a  day  of  rest  and  it  is  quite 
possible  to  construct  it  upon  approved  lines  in  educational  pro- 
cesses. I  have  already  referred  to  the  fact  that  both  Roman 
Catholics  and  Jews  have  marshaled  a  very  considerable  group  of 
week-day  teachers,  many  of  them  on  the  volunteer  basis.  In  New 
York  a  similar  movement  has  now  begun  in  the  Episcopal  Church. 
There  has  been  formed  what  is  called  "The  Fellowship  of  Reli- 
gious Education."  This  includes  public  school  teachers  and  peo- 
ple of  all  types  professionally  interested  in  education.  One  of  the 
conditions  of  membership  is  the  voluntary  gift  of  one  hour  a  week 
when  called  for,  to  be  devoted  to  religious  instruction  on  week 
days.  With  the  organization  of  such  a  volunteer  force  comes  the 
possibility  of  a  very  considerable  amount  of  week-day  instruction, 
both  teaching  and  supervision  of  teachers,  practically  without 
cost  to  the  church  undertaking  it.  Along  such  lines  as  this  there 
is  new  hope  of  solving  the  problem  of  standard  in  administration 
of  week-day  instruction  in  religion. 

3.  The  Question  of  Subject  Material.  I  cannot  discover  at  the 
present  time  that  there  is  any  unanimity  of  practice  in  the  use 
of  teaching  material  in  the  different  efforts  at  week-day  instruc- 
tion in  religion.  Theoretically  we  maintain  that  the  week-day 
instruction  should  be  thoroughly  correlated  with  that  of  Sunday. 
In  point  of  practice  the  approach  to  such  correlation  has  not  been 
frequently  worked  out.  Nevertheless,  this  appears  to  be  more 
a  difficulty  of  the  actual  furnishing  of  such  material  in  printed 
form  than  an  impossibility.     There  is  every  reason  to  believe 

251 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

that  if  the  new  development  of  unified  group  life  for  children  and 
young  people  is  accomplished,  such  as  is  contemplated  in  the 
more  recent  reports  of  the  Sunday  School  Council,  it  would  be  no 
difficult  matter  to  develop  the  Sunday  lessons  in  the  direction  of 
definite  expression  during  the  week-day  time.  It  may  be  that 
the  character  of  the  Sunday  instruction  will  be  modified  by  this 
process.  But  our  hope  lies  in  the  fact  that  every  well-conceived 
curriculum  of  the  religious  development  of  Childhood  and  youth, 
ought  of  necessity  to  include  more  material  than  can  usually  be 
handled  in  a  school  period  on  Sunday.  I  am  of  the  opinion  that 
an  increase  of  week-day  instruction  will  soon  provide  the  stimulus 
necessary  to  accomplish  this  possible  extension  of  the  Sunday 
educational  program. 


252 


CHURCH  AND  COMMUNITY  COOPEKATION 


2.  SUGGESTIONS  OP  THE  COMMITTEE  ON  RELI- 
GIOUS EDUCATION  OF  THE  NORTHERN 
BAPTIST  CONVENTION 

The  Chubcii  and  the  Public  School  ix  Religious 
Education' 

This  Bulletin  is  here  reprinted  in  full  as  an  admirable  illus- 
tration of  an  effective  denominational  metliod  of  acquainting  its 
constituency  with  the  more  recent  experiments  in  week-day  reli- 
gious education  and  of  defining  the  denominational  attitude 
thereto. 

A  growing  interest  in  the  week-day  religious  instruction  of  the 
young  has  brought  forward  again  the  questions  relating  to  in- 
struction in  the  Bible  and  religion  in  public  schools.  Several 
special  forms  of  activity  in  this  field  are  to  be  noted: 

The  Daily  Vacation  Bible  ScJiools.  This  is  a  plan  of  week-day 
instruction  in  religion  during  the  summer  vacation." 

The  propaganda  for  Bible  reading  and  study  as  a  part  of  the 
regular  work  of  public  schools.    Various  plans  are  urged.' 

The  distinctive  experiments  of  the  North  Dakota  high  schools, 
Colorado  schools,  Lakewood  (Ohio),  Gary  (Indiana),  and  many 
other  places.  These  all  provide  for  work  in  religion  by  school 
pupils  to  be  taken  in  churches  or  similar  places  outside  the  school 
building.    The  plans  are  given  with  greater  detail  below. 

At  a  joint  meeting  of  the  secretaries  of  the  church  educational 
societies  held  in  Chicago,  January  13-15,  the  following  resolutions 
were  passed  regarding  the  relation  of  the  church  to  the  public 
school :    • 

That  in  view  of  the  great  importance  of  Bible  instruction  as 
related  to  public  education,  this  council  recommends  to  the  church 
boards  composing  this  body  that  they  bring  before  their  supreme 
judicatories  a  full  statement  of  the  situation  looking  toward  action 
in  the  following  particulars: 


'  From  a  report  of  the  Commission  on  Moral  and  Religious  Education  to  the  North- 
ern Baptist  Convention,  BulleHn  No.  4.  Copies  may  be  obtained  from  the  American 
Baptist  Publication  Society,  Philadelphia. 

'  See  Relipious  Education,  for  August,  1914.     Also  p.  223,  supra. 

•  .See  the  description  of  many  methods  in  the  introductory  portion  of  Bible  Stories 
and  Psfilms,  prepared  and  putslisbed  by  Wilbur  F.  Crafts,  Washington,  D.  C.  Also 
pp.  15S-17ii,  supra. 

253 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

1.  The  favoring  of  legislation  calculated  to  safeguard  the  right 
to  have  the  Bible  read  in  the  public  schools. 

2.  The  favoring  of  academic  recognition  by  public  school  author- 
ities for  academic  work  done  in  Bible  study  outside  of  school 
hours. 

3.  Requests  to  standardizing  bodies  in  public  instruction  that 
they  define  the  conditions  under  which  academic  recognition  may 
be  given  for  academic  work  done  in  Bible  study. 

4.  Encouraging  of  churches  and  Sunday  schools  to  provide  for 
such  Bible  instruction  and  allied  work  as  will  prepare  them  to 
bear  their  part  in  the  movements  looking  toward  the  proper 
functioning  of  the  church  and  the  public  school  in  religious 
education. 

This  subject  involves  such  important  religious  and  political 
issues  and  is  so  vital  to  the  future  usefulness  of  the  churches 
that  it  seems  wise  to  review  some  of  its  fundamental  principles. 

I.  Statement  of  Principles 

The  Baptist  position  of  the  separation  of  church  and  state  leads 
to  the  conclusion  that  it  is  inconsistent  to  use  tax-supported  insti- 
tutions for  private  religious  purposes. 

The  teaching  of  religion  is  a  private  responsibility.  Religious 
instruction  means  instruction  in  some  faith.  Matters  of  faith  are 
of  private  judgment  and  not  of  public  choice. 

The  primary  responsibility  for  religious  instruction  lies  in  the 
family.    The  secondary  responsibility  lies  with  the  church. 

Every  church  will  lose  one  of  its  greatest  privileges  if  it  relin- 
quishes the  teaching  of  religion  to  the  state. 

It  is  important  that  the  development  of  the  child's  life  be  a 
unitary  process.  The  conception  of  education  must  include  reli- 
gious training,  since  education  is  the  process  of  developing  a 
religious  person. 

II.  The  Situation 

The  child  is  already  too  much  divorced  from  the  life  of  the 
church.  The  present  activities  of  the  churches  in  the  teaching 
of  religion  are  inadequate: 

As  to  time  (usually  thirty-five  minutes  per  week). 

As  to  subjects  (fragmentary  studies  in  Bible  only,  neglecting 
creed,  church,  duty). 

As  to  equipment  (very  few  have  any  special  facilities).^ 

•  See  The  Sunday  School  Building  and  Equipment,  H.  F.  Evans,  University  of 
Chicago  Press. 

254 


CHURCH  AND  COMMUNITY  COOPERATION 

As  to  numbers  taught  (as  a  rule  not  over  sixty  per  cent  of 
young  in  church  schools). 

As  to  method  (still  few  schools  really  using  modern  school 
methods). 

Our  highly  developed  public  school  system  lacks  the  assistance 
of  definite  religious  instruction  in  the  development  of  character. 

Leaders  both  of  the  school  and  of  the  church  are  awakening  to 
the  problem  of  religious  education  as  a  common  responsibility. 

III.  Some  Proposals  and  Experiments 

1.  Legislation  Jias  been  proposed  regarding  Bible  reading  in  the 
public  schools.  The  public  schools,  however,  are  not  religious 
institutions;  they  are  not  designed  for  teaching  religion  nor  for 
worship.  Their  teachers  are  not  selected  and  are  not  trained  for 
religious  instruction  nor  upon  any  religious  qualifications.  The 
use  of  the  Bible  for  teaching  religion  or  for  purposes  of  worship 
in  a  public  school  would  be  an  exceedingly  dangerous  experiment 
as  giving  the  state  power  over  religious  doctrines  and  customs, 
interfering  with  freedom  of  conscience,  and  taking  from  the 
church  its  peculiar  privilege  of  teaching  religion  to  the  young. 
If  a  majority  may  demand  the  teaching  of  the  Bible,  a  majority 
may  also  demand  the  reading  of  the  Koran  or  any  other  religious 
literature. 

We  would  urge  that  efforts  be  concentrated  on  securing  for  the 
Bible  the  recognition  of  its  place  in  literature  in  the  regular 
course  in  the  school,  and  that  we  emphasize  the  Baptist  position 
of  separation  of  church  and  state  by  insistence  that  the  church 
preserve  its  prerogative  of  teaching  religion  and  does  not  aban- 
don it  to  the  state. 

2.  Academic  recognition  has  been  suggested  for  loork  done  in 
Bible  study  and  religion.  Certain  important  experiments  have 
been  made  in  this  field  which  deserve  attention.  They  illustrate 
methods  of  correlating  instruction  in  religion  with  the  work  of 
general  education. 

(a)  The  North  Dakota  Plan.  This  plan  was  suggested  by 
Professor  Vernon  P.  Squires,  of  the  University  of  North  Dakota. 
The  State  High  School  Board  authorizes  a  syllabus  of  Bible  study. 
Study  may  be  carried  on  privately  or  in  special  classes  outside 
the  high  school  and  in  connection  with  Sunday  schools  or  other 
Institutions.  The  work  may  be  taught  by  any  pastor,  priest,  or 
other  person.  An  examination  is  given  at  the  time  of  the  regular 
State  examination,  papers  are  marked  by  readers  appointed  by 

255 


KELIGIOUS  EDUCATION  AND  DEMOCRACY 

the  State  School  Board,  and,  to  those  who  pass,  credit  is  assigned 
to  the  extent  of  one  half  unit  out  of  the  sixteen  required  for  high 
school  graduation. 

The  following  distinctive  points  are  to  be  noted:  The  syllabus 
contains  no  religious  instruction  as  such.  Professor  Squires  says: 
"Important  as  religious  instruction  is,  we  must  not  violate  our 
fundamental  American  idea  of  the  separation  of  church  and  state. 
The  justification  of  Bible  study,  so  far  as  the  schools  are  con- 
cerned, is  found  in  the  great  value  of  a  knowledge  of  scriptural 
history  and  literature  as  broadly  cultural  subjects.  This  idea 
must  be  constantly  and  consistently  borne  in  mind  and  strenu- 
ously insisted  on."  To  avoid  any  suspicion  of  sectarianism,  no 
text-book  except  the  Bible  is  prescribed.  Any  recognized  version 
of  the  Bible  will  be  accepted.  There  is  no  insistence  on  any 
theory  of  authorship  or  criticism.  Memory  passages  must  be 
committed  from  both  Old  and  New  Testaments.  The  work  must 
be  sufficient  to  amount  to  ninety  hours  of  recitation,  besides  the 
time  of  preparation. 

It  must  be  noted  that  this  system  applies  to  high  school  stu- 
dents only,  that  it  does  not  require  or  permit  special  absences 
from  the  regular  high  school  work,  and  that  it  is  not  done  by 
the  school  authorities  or  school  members. 

(fc)  The  Colorado  Plan.  The  Colorado  plan  is  the  outgrowth  of 
the  system  conceived  by  the  Rev.  D.  D.  Forward,  at  Greeley,  Colo- 
rado, and  first  used  in  connection  with  the  State  Teachers'  College. 
The  work  is  under  a  "State  Council  of  Religious  Education."  In 
November,  1913,  the  committee  for  the  State  Teachers'  Association 
recommended  that  high  schools  should  give  credit  for  Bible  study 
of  corresponding  grade,  in  Sunday  schools  which  reached  in  their 
classes  the  standards  of  the  North  Central  Association,  to  an  ex- 
tent not  to  exceed  one  fourth  unit  for  each  year's  work.  Under 
these  conditions  a  four  years'  elective  course  of  Bible  study  is 
being  prepared  for  use  in  Sunday  schools  and  for  high  school 
students.  This  system  will  require  that  the  teachers  of  such 
classes  shall  have  at  least  an  equivalent  to  the  B.  A.  degree,  and 
shall  have  special  training  in  the  subjects  which  they  teach,  that 
pupils  shall  be  eligible  to  membership  in  an  accredited  high 
school,  that  churches  shall  provide  such  classes  with  separate 
rooms,  freedom  from  interruption  for  at  least  forty-five  minutes, 
desks  for  each  pupil,  blackboard,  maps,  and  reference  work. 
Credit  is  based  upon  forty  recitations  of  forty-five  minutes  each 
for  each  year  with  a  minimum  of  one  hour  of  study  to  each  lesson. 

256 


CHURCH  AND  COMMUNITY  COOPERATION 

Dr.  L.  D.  Osborne,  of  Boulder,  Colorado,  writes:  "The  crux  of  the 
matter  lies  in  the  requirement  that  the  work  shall  be  conducted 
in  the  Sunday  schools  according  to  the  standards  of  the  North 
Central  Association  of  Colleges  and  Secondary  Schools.  This 
means  a  forty-five-minute  period,  teachers  who  have  had  a  college 
education  or  its  equivalent,  individual  rooms  for  the  classes,  and 
a  genuine  study  of  the  lesson  on  the  part  of  the  students.'" 

(c)  The  Gary  Plan.  The  Gary  plan  provides  for  children  of 
elementary  and  high  school  grades  being  excused  from  their 
classes  for  from  one  to  six  hours  per  week,  as  may  be  arranged, 
in  order  to  attend  classes  in  their  churches.  The  parents  elect 
the  church,  and  the  churches  provide  special  teachers  as  a  rule. 
On  January  31,  1915,  the  following  churches  had  special  teachers, 
professionally  employed,  conducting  classes,  in  some  instances  as 
many  as  six  hours  a  day:  Baptist,  Episcopalian,  United  Presby- 
terian, Congregational,  Methodist,  Disciples,  Presbyterian  In 
United  States  of  America,  English  Lutheran,  and  Reformed 
Jewish.  It  is  to  be  noted  that  no  school  fund  is  used  for  this 
purpose  and  no  instruction  is  given  in  the  public  school,  nor  are 
school  teachers  employed.  The  system,  however,  does  involve 
certain  definite  provisions  on  the  part  of  the  church,  and  demands 
trained  teachers  in  every  church. 

(d)  The  Vi'cnncr  Plan.  The  Wenner  plan  is  described  by  Dr. 
George  U.  "Wenner  in  his  book.  Religious  Education  and  the  Public 
Schools.  It  provides  for  excusing  all  students  one  half  day  per 
week,  and  allowing  them  to  go  to  their  respective  churches  for 
instruction.  This  plan  proposes  an  adaptation  of  the  European 
system  to  American  conditions. 

(e)  Various  plans  are  described  in  Bible  in  Schools  Plans,  by 
Wilbur  F.  Crafts,  including  those  mentioned  above.  He  especially 
advocates  the  reading  of  the  Bible  and  Bible  lessons  at  the  open- 
ing of  school,  and  calls  attention  to  the  New  Zealand  plans.  Sev- 
eral other  valuable  experiments  are  being  tried.  Austin,  Texas,  is 
working  in  affiliation  with  the  State  University  on  what  is  approx- 
imately the  Colorado  Plan.  Des  Moines,  Iowa,  is  experimenting 
with  the  Gary  plan.  Several  cities  in  Indiana  are  making  similar 
experiments. 

3.  Credit  for  week-day  work  has  Veen  proposed. 

The  North  Dakota  plan  and  the  Colorado  plan  give  credit  for 
work  accomplished  by  high  school  students.  Here  care  must  be 
exercised  that  the  State  does  not  secure  the  right  to  determine 


'  See  p.  185,  supra. 

257 


EELIGIOUS  EDUCATION  AND  DEMOCRACY 

the  content  of  the  curriculum.  It  may  establish  standards  as  to 
its  academic  character,  but  it  ought  to  be  ready  to  accept  any 
work  in  any  faith  or  doctrine  provided  it  be  of  equal  grade  in 
requirements  of  study.  The  doctrines,  interpretations,  and  precise 
content  of  the  curriculum  must  be  the  responsibility  of  the 
churches. 

In  the  elementary  grade  credit  must  be  based  entirely  on  the 
theory,  established  in  fact,  that  the  child  is  doing  in  the  church 
school  work  equivalent  in  time  and  study  to  that  which  he  would 
be  doing  in  the  school.  Mr.  Wirt,  of  Gary,  goes  even  further,  and 
says  that  "if  the  community  is  willing  that  the  child  should  spend 
so  much  time  in  the  church  schools,  it  is  no  business  of  the  school 
what  it  shall  study  there."  There  should  be  no  thought  of  tests 
or  examinations  in  the  church  school,  for  they  are  out  of  place 
in  elementary  woi-k.  The  utmost  care  should  be  exercised  to 
grade  the  work  of  instruction,  the  conditions  of  study,  the  class- 
rooms, apparatus,  and  discipline  at  least  fully  up  to  the  standards 
in  the  public  schools.  Then  the  scheme  of  credit  would  simply 
be  that  no  child  should  be  retarded  or  conditioned  on  account  of 
time  necessarily  taken  in  attending  the  church  day  school  for  the 
periods  agreed  upon  with  the  school  board. 

4.  It  has  'been  proposed  to  enlarge  the  church's  course  of 
instruction  in  religion. 

Week-day  instruction  affords  opportunity  to  complement,  not  to 
duplicate,  the  work  of  the  church  school  on  Sunday.  If  the  child 
can  have  three  periods  of  work  in  religion  each  week  instead  of 
one,  it  will  be  possible  to  arrange  a  fairly  complete  curriculum 
of  religious  instruction,  something  at  present  not  yet  provided  in 
the  United  States. 

In  addition  to  the  best  work  now  offered  in  the  Bible,  the  cur- 
riculum ought  to  include  Christian  teaching  or  doctrine,  conduct 
or  right  living,  the  church — its  history  and  present  work,  forms 
of  religious  activity  in  social  relations,  organization  and  service, 
modern  religious  literature  in  hymns,  poems,  and  prose. 

For  convenience  at  present,  it  might  be  wise  to  consider  the 
school  on  Sunday  as  devoted,  for  the  lower  grades  at  least,  to  the 
Bible,  using  the  graded  lessons  already  provided,  and  leaving 
graded  instruction  in  doctrines,  duties,  and  church  history  to  the 
day  school.  But  steps  should  be  taken  at  once  to  arrange  a  fairly 
complete  curriculum  of  religion  for  all  churches  able  in  any  way 
to  provide  week-day  instruction.  This  must  be  based  strictly  on 
the  child's  developing  life  and  its  needs. 

258 


CHURCH  AND  rOMMUNITY  COOPEKATTON 

IV.  Conditions  of  Successful  Work 

1.  Plant.  A  room  designed  and  arranged  as  a  classroom  with 
tables,  suitable  seats,  blackboards,  and  apparatus  is  necessary. 
This  room  must  be  hygienically,  not  ecclesiastically,  lighted  and 
ventilated. 

2.  Instruction.  The  teacher  should  be  trained.  Not  many 
pastors  can  do  this  work,  because  it  demands  an  exclusive  devo- 
tion to  a  precise  schedule,  which  they  cannot  give.  In  churches 
having  two  hundred  children  in  the  elementary  school  it  is  only 
common-sense  provision  for  their  future  religious  usefulness  and 
for  their  present  religious  development  to  provide  a  leader,  an 
educator,  devoting  himself  exclusively  to  them. 

There  need  be  no  serious  difficulty  in  cooperating  with  other 
churches,  so  that  one  teacher  serves  more  than  one  church.  The 
points  of  difference  may,  if  necessary,  be  taught  in  the  separate 
Sunday  schools. 

3.  Plan.  It  will  not  be  worth  while  to  withdraw  children  from 
the  public  schools  unless  certain  definite  results  are  to  be  achieved 
which  could  not  be  reached  in  any  other  way.  We  must  be  sure 
that  there  are  specific  and  worth-while  things  to  be  taught,  dis- 
ciplines to  be  covered,  in  order  to  secure  definite  educational 
results.  We  must  be  as  clear  at  least  as  other  educators  as  to 
the  purpose  of  this  school. 

4.  Schedule.  Before  asking  for  time  from  the  public  school 
program,  it  would  be  wise  to  make  certain  whether  the  present 
actual  needs  may  be  met  by  some  other  arrangement.  Is  it  not 
possible  to  find  more  time  for  instruction  either  on  Sunday  or  on 
other  days  of  the  week?  Saturday  may  be  available  for  organized 
and  directed  play  and  social  service. 

V.  Recommendations 

(1)  A  more  serious  study  to  provide  an  adequate  program  of 
religious  education  for  the  young  in  the  time  now  available,  espe- 
cially on  Sunday  morning.  No  demand  should  be  made  for  the 
use  of  public  school  time  until  we  make  adequate  use  of  the  time 
now  available. 

(2)  The  raising  of  educational  work  of  the  church  to  the  point 
of  efficiency  where  we  can  claim  the  right  of  credits  and  academic 
recognition. 

(3)  Plan  to  secure  community  unity  of  action  on: 
(c)  A  thorough  survey  of  the  needs. 

(&)  A  program  of  work  in  religious  education. 
259 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

(4)  Better  physical  equipment  for  educational  work  In  the 
church, 

(5)  Secure  the  employment  of  professionally  trained  directors: 
(o)  Either   for   a   local   church   or    (&)    for   a   group   of 

churches. 

(6)  Prepare  for  week-day  instruction  special  courses  of  study 
and  plans  of  coordinated  activity  of  service.  This  gives  the  oppor- 
tunity for  the  much-needed  work  in  history,  doctrine,  conduct, 
church  relations,  and  general  religious  ideas. 

(7)  Develop  the  vacation  Bible  school  plan.  This  affords  op- 
portunity to  experiment  in  the  field  of  week-day  religious  instruc- 
tion. 

(8)  Become  acquainted  with  the  work  of  the  public  school. 

SUGGESTIONS  ON  COUBSES  OF  STUDY 

The  following  suggestions  are  put  forth  tentatively  at  this  time 
when  no  regular  curriculum  is  organized  for  the  week-day  in- 
struction, in  the  hope  that  they  will  furnish  the  basis  for  further 
study  and  work.     The  curriculum  is  predicated  on  the  general 
theory  that  adequate  instruction  in  biblical  literature  and  biblical 
history  will  be  given  in  the  school  meeting  Sundays. 
Grade  1.  Memorizing  hymns,  brief  passages  of  Scripture,  and 
prayers. 
Teaching  by  stories,  principally,  right  attitude  toward 
family,  friends,  school,  etc. 
Grade  2.  Memorizing  selected  passages  and  hymns  with  train- 
ing in  worship. 
Stories  of  heroes  of  religion  since  the  close  of  the 

biblical  canon. 
Further  training  in  forms  of  service  in  community 
and  church. 
Grade  3.  Continued  memorizing. 
Modern  religious  history. 
Ideas  of  God  and  religious  conceptions. 
Grade  4.  Further  training  in  worship  and  teaching  of  Christian 
conduct. 
The  story  of  the  church. 
Grade  5.  The  church  and  our  relation  to  it. 
Training  in  worship. 
The  life  of  Jesus  and  its  meaning  to-day. 
Directed  Christian  service. 

260 


CHURCH  AND  COMMUNITY  COOPERATION 

Grade  6.  What  it  means  to  belong  to  the  church. 

The  social  duties  in  the  light  of  Christianity. 

Introduction  to  modern  religious  literature. 
Grade  7.  The  story  of  the  Bible  in  history. 

Further  studies  in  modern  religious  literature,  espe- 
cially poetry,  worship,  social  duties. 
Grade  8.  Modern  religious  literature. 

The  church  at  work  to-day. 

Young  people's  organizations  in  general. 
High  School.    Grade  1.     The  Bible  as  literature. 

Early  church  history. 

Conduct  and  life. 
Grade  2.  The  mediaeval  church. 

Methods  of  Christian  service. 

Christian  citizenship  at  work. 
Grade  3.  Modern  church  history. 

Social  problems. 
Grade  4.  The  present-day  church  at  work  in  the  world. 

Ethical  problems. 

SUGGESTIONS    AS    TO    OBGAKIZATION 

It  Is  possible  to  provide  for  the  twelve  grades  of  elementary  and 
high  school  during  the  five  days  of  the  week  so  as  to  have  only 
one  grade  at  a  time,  as  follows: 

In  churches  or  communities  where  the  number  of  pupils  in  any 
one  grade  would  not  exceed  twenty-five  the  school  week  can  be 
divided  into  twelve  or  twenty-four  class  periods,  each  grade 
appearing  in  one  of  the  same  once  or  twice  a  week. 

Where  the  number  of  children  in  any  one  grade  would  exceed 
twenty-five  it  is  better  to  organize,  so  as  to  have  smaller  classes. 
The  school  week  can  then  be  divided  into  twenty-four  periods,  five 
hours  of  each  day  except  Friday,  four  hours  on  Friday,  and,  for 
example,  one  half  the  pupils  in  Grade  1  would  take  the  first  hour 
and  the  other  half  of  the  pupils  in  this  Grade  1  would  take  the 
second  hour. 

This  plan  would  require  only  one  teacher  at  a  time  on  any  one 
day.  It  may  be  difficult  to  find  one  teacher  who  could  take  all 
the  children  of  a  church  between  the  ages  of  six  to  nine  on 
Monday  and  those  fifteen  to  seventeen  on  Friday,  but  a  trained 
teacher  could  do  this  much  better  than  could  a  group  of  amateurs. 

The  simple  fact  ought  to  be  recognized  that  almost  all  the  teach- 
ing In  the  so-called  "evangelical"  group  in  any  community  could 

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RELIGIOUS  EDUCATION  AND  DEMOCRACY 

be  done  by  a  teacher  in  one  church  as  well  as  by  a  teacher  in 
another.  The  distinctive  teachings  which  separate  the  churches 
could  be  left  to  the  Sunday  school,  the  one  week-day  period  would 
be  sufficiently  occupied  if  devoted  to  the  knowledge  upon  which 
all  in  the  group  are  agreed. 

VI.  Further  Interests  of  the  Church  in  Public  Education 

While  we  agree  that  the  public  school  cannot  teach  religion,  we 
ought  to  insist  that  it  shall  count  for  moral  character. 

Any  discussion  of  the  school  problem  ought  to  be  based  on  real 
knowledge  of  the  facts.  Pastors  know  altogether  too  little  of  the 
inside  of  these  schools.  They  should  visit  the  schools.  As  social 
leaders  they  are  responsible  for  conditions  in  the  schools.  They 
will  find  teachers  willing  cooperators  in  any  reasonable  enter- 
prise. 

The  churches  ought  to  encourage  the  formation  of  parent- 
teacher  associations  or  clubs. 

It  is  possible  to  organize  in  any  community  what  might  be 
called  "A  Council  of  Moral  and  Religious  Education."  This  holds, 
in  a  voluntary  capacity,  the  same  relation  to  the  moral  welfare 
of  the  young  as  a  village  or  city  council  holds  to  civic  affairs.  It 
should  consist  of  all  pastors,  public-school  officers  and  teachers, 
Sunday  school  superintendents  and  teachers,  librarians,  Young 
Men's  Christian  Association  and  Young  Women's  Christian  Asso- 
ciation employed  officers,  social  workers,  leaders  in  women's  clubs, 
etc.  It  would  lead  in  the  study  and  organization  of  community 
plans  for  week-day  instruction  in  religion. 


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CHURCH  AND  COMMUNITY  COOPERATION 


3.     THE  MALDEN  PLAN^ 

The  Malden  Plan 

The  Maiden  School  of  Religious  Education  has  developed  from 
a  conviction  on  the  part  of  many  of  the  active  church  leaders  of 
Maiden  that  an  adequate  program  of  religious  education  for  tlie 
children  of  a  community  involves  many  problems  which  can  only 
be  solved  by  community  cooperation.  Chief  among  these  problems 
is  the  training  of  religious  teachers  and  leaders  for  the  Sunday 
schools,  week-day  religious  schools,  midweek  recreational  activi- 
ties, and  other  religious  agencies.  The  establishing  of  the  Maiden 
School  of  Religious  Education  is  the  initial  step  in  a  program 
which  will  gradually  develop  into  a  thoroughly  coordinated  sys- 
tem of  religious  education  for  the  city  of  Maiden. 

The  program  of  the  Maiden  Council  of  Religious  Education  will 
develop  as  rapidly  as  leadership  and  public  sentiment  will  permit. 
The  plan  must  grow  out  of  the  community's  needs,  it  must  be  in 
every  sense  interdenominational,  and  each  forward  step  must 
come  as  the  normal  development  of  a  carefully  planned  and  thor- 
oughly representative  community  program.  The  following  outline 
will  suggest  the  work  proposed  by  the  Maiden 'Council  of  Reli- 
gious Education: 
/.  The  Development  of  a  City  System  of  Religious  Education, 

Including : 

a.  A  City  Board  of   Religious  Education,   analogous  to  the 

Board  of  Education  of  the  public  schools. 

b.  A  City  Superintendent  of  Religious  Education. 

c.  A  City  Training  School  for  Leaders,  including  observation 

and  practice  teaching. 

d.  Common  Educational  Standards  for  the  guidance  of  the 

Church  Schools  in  the  city. 

e.  A  System  of  Week-day  Religious  Schools.     This  step  in- 

volves 

(1)  An  adequate  supply  of  trained  lay  teachers. 


•  From  the  announcement  of  the  Maiden  School  of  Religious  Education,  conducted 
by  the  Maiden  City  Board  of  Religious  Education.  Sessions  held  each  Tuesday  even- 
ing from  7:30  to  9:15  o'clock,  at  the  Parish  House  of  tho  First  Baptist  Church,  Mai- 
den Square.  The  school  year  opens  in  October,  and  closes  in  April.  Walter  S. 
Athearn,  Director. 

263 


KELIGIOUS  EDUCATION  AND  DEMOCRACY 

(2)  A  curriculum  suited  to  the  needs  of  the  various 

grades  and  related  to  the  program  of  Sunday 
instructions. 

(3)  An  enlightened  public  sentiment  which  will  in- 

sure the  necessary  moral  and  financial  support, 
and   prevent   misunderstandings   and   partisan 
controversies. 
It  is  clear  that  religious  week-day  schools  must  come,  but  they 

must  come  slowly  as  the  result  of  careful  experimentation  and 

statesmanlike  direction. 

2.  The  unification  of  all  cMld  welfare  agencies  of  the  city  in  the 
interests  of  the  largest  efficiency. 

3.  The  supervision  of  a  complete  religious  census  of  the  city  with 
special  reference  to  the  religious  needs  of  children  and  young 
people. 

4.  The  direction  of  educational,  industrial  and  social  surveys  for 
the  purpose  of  securing  the  facts  upon  wliich  a  constructive 
community  program  can  he  "based. 

5.  The  study  of  the  recreational  and  social  conditions  of  the  city, 
the  training  of  local  leaders,  and  the  building  of  a  scientific, 
well  balanced  program  of  work,  study  and  play  for  the  children 
of  the  city. 

6.  The  creation  of  a  community  consciousness  on  matters  of  moral 
and  religious  education, 

Charactee  and  Pubpose  of  the  Malden  School  of  Religious 

Education 

The  Maiden  School  of  Religious  Education  is  a  high-grade 
night  college  of  religious  education.  It  will  attempt  to  do  for  the 
training  of  religious  educators  what  a  city  or  State  normal  college 
does  for  the  training  of  secular  teachers.  The  curriculum  of  the 
school  will  cover  all  phases  of  the  educational  work  of  the  local 
church  and  the  community.  The  two  distinguishing  features  of 
this  school  are:  (1)  A  unified  educational  program  in  which  all 
courses  will  harmonize  with  an  educational  policy  which  the 
entire  faculty  is  expected  to  promote ;  this  means  supervision  and 
direction  of  all  work  by  the  City  Board  of  Religious  Education 
and  by  the  director.  (2)  All  courses  offered  by  the  school  will 
contribute  to  a  city-wide  program  of  religious  education.  All 
lectures  delivered,  all  literature  distributed,  and  all  bulletins 
issued  must  contribute  to  the  building  of  a  community  ideal 

264 


CHURCH  AND  COMMUNITY  COOPERATION 

which  will  give  common  conceptions  and  imlty  of  purpose  so  that 
an  adequate  system  of  religious  education  may  be  established. 

The  pupils  in  this  school  are  expected  to  work.  Regular  lessons 
are  assigned  and  students  must  study,  recite,  and  pass  examina- 
tions just  as  they  do  in  all  standard  schools.  The  courses  require 
hard  work  and  much  time,  but  they  xvill  make  trained  teachers. 
It  has  not  been  the  purpose  to  plan  courses  that  can  be  taken 
without  effort  by  teachers  who  feel  the  honor  of  diplomas,  stars, 
badges,  or  seals.  The  aim  has  been  to  outline  courses  of  train- 
ing that  are  within  the  range  of  the  average  teacher,  but  which 
require  time,  energy  and  some  money,  and  whose  chief  incentive 
is  a  desire  to  become  efficient  in  the  teaching  service  of  the 
church. 

A  church  which  contemplates  week-day  religious  instruction 
must  come  to  see  that  a  church  which  cannot  adequately  care  for 
children  on  Sunday  has  no  right  to  ask  for  their  time  on  week 
days.  Church  schools  that  are  not  doing  creditable  work  must 
not  ask  the  public  schools  for  academic  credit  until  their  equip- 
ment and  their  teaching  force  equals  that  of  the  public  schools. 
The  request  for  high  school  credit  for  work  done  in  local  churches 
must  carry  with  it  assurance  that  the  work  is  in  every  way 
worthy  of  academic  credit.  All  these  considerations  demand 
thoroughgoing  community  programs  of  teacher  training.  Teacher 
training  is  serious  business.  Upon  its  success  depends  the  future 
of  the  church.  Pastors  and  church  boards  must  demand  trained 
intelligence  on  the  part  of  religious  teachers.  They  must  be  will- 
ing to  lead  their  teachers  to  heroic  efforts  and  financial  sacrifices 
to  the  end  that  the  children  may  be  nurtured  in  the  knowledge 
and  admonition  of  the  Lord. 

COOPEBATION    WITH    BOSTON    UxrVERSITY 

The  recent  enlargement  of  the  Department  of  Religious  Educa- 
tion of  Boston  University  made  possible  the  plan  of  cooperation 
announced  in  this  bulletin.  The  city  of  Maiden  has  been  selected 
as  a  demonstration  center  for  the  university.  The  instructors 
are  drawn  from  the  regular  and  extension  faculties,  and  come 
to  Maiden  for  regular  courses  in  their  respective  fields.  These 
specialists  cooperate  with  the  local  religious  leaders  of  Maiden 
in  the  etablishing  of  a  model  city  system  of  religious  education. 

Organization  of  School  of  Religious  Education 
The  Maiden  School  of  Religious  Education  has  been  established 

265 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

by  the  Maiden  Ministerial  Association.  This  Association  has 
vested  the  management  of  the  school  in  a  City  Council  of  Reli- 
gious Education,  a  City  Board  of  Religious  Education,  a  director, 
a  secretary  and  a  faculty  of  specialists  in  the  field  of  religious 
education. 

1.  The  City  Board  of  Religious  Education.  This  Board  consists 
of  seven  members.  This  Board  sustains  substantially  the 
same  relation  to  the  School  of  Religious  Education  as  a  Board 
of  Education  holds  to  the  administration  of  a  system  of  public 
schools.  It  will  be  the  duty  of  this  committee  to  elect  a  director 
of  the  school,  approve  the  faculty  and  curriculum  recommended 
by  the  director,  formulate  rules  and  regulations  for  the  school, 
secure  suitable  quarters  for  the  school,  and  to  have  general  super- 
vision of  its  work.  This  Board  will  select  its  own  chairman,  sec- 
retary, and  treasurer.  It  will  be  the  duty  of  this  Board  to  make 
an  annual  report  to  the  Maiden  Ministerial  Association  and  to  the 
City  Council  of  Religious  Education. 

2.  The  City  Council  0/  Religious  Education.  This  council  con- 
sists of  representative  citizens  of  Maiden  including  the  members 
of  the  Ministerial  Association,  the  superintendent  of  each  Sunday 
school  in  Maiden,  and  additional  members  representing  the  edu- 
cational, civic,  and  religious  interests  of  the  city.  All  members 
not  serving  ex  officio  are  appointed  by  the  Maiden  Ministerial 
Association.  The  Council  holds  at  least  three  meetings  each 
year.  The  meetings  of  the  council  are  for  free  and  frank  dis- 
cussion of  the  problems  of  moral  and  religious  education  of  the 
city,  for  the  dissemination  of  information  and  for  the  projecting 
of  new  and  improved  methods  and  policies.  The  Council  elects 
its  own  president  and  secretary.  The  meetings  of  the  Coun- 
cil are  presided  over  by  the  chairman  of  the  City  Board  of 
Religious  Education. 

3.  Director.  The  director  of  the  School  of  Religious  Education 
is  the  executive  officer  of  the  City  Board  of  Religious  Edu- 
cation in  so  far  as  its  relation  to  the  school  is  concerned.  With 
the  approval  of  the  Board  he  selects  a  faculty,  determines 
courses  of  study,  recitation  schedules,  rules  and  regulations  for 
the  students,  etc.  The  administration  of  the  school  rests  with 
the  director  and  faculty. 

4.  Secretary.  The  City  Board  of  Religious  Education  appoints 
a  secretary,  who  has  charge  of  the  records  of  the  school,  acts  as 
secretary  for  the  director  and  faculty,  and  is  in  charge  of  the 
details  of  the  educational  program  of  the  Board. 

266 


CHURCH  AND  COMMUNITY  COOPERATION 

Calknpar 

The  regular  sessions  of  the  school  are  held  on  Tuesday  even- 
ings. The  year's  work  is  divided  into  two  semesters,  as  follows: 
first  semester,  October  to  December;  the  second  semester,  January 
to  April. 

Expenses 

To  defray  the  expenses  of  printing,  postage,  stenographic  help, 
special  lecture  talent,  etc.,  a  tuition  fee  of  $1.00  for  each  semester 
is  charged.  The  tuition  fees  cover  but  a  small  part  of  the  actual 
expense  of  the  school.  Students  are  required  to  purchase  text- 
books and  other  material  for  class  use. 

Reference  Library 

The  directors  of  the  Maiden  Public  Library  have  established  a 
Sunday  school  room  in  which  are  found  the  reference  books 
recommended  by  the  faculty  of  the  Maiden  School  of  Religious 
Education. 

Special  Lectures 

A  series  of  special  lectures  is  given  throughout  the  year. 
It  is  expected  that  at  least  once  each  month  a  great  inspirational 
message  may  be  brought  to  the  school  by  specialists  in  different 
fields  of  religious  work.  These  lectures  precede  the  regular 
sessions,  being  scheduled  for  6:45  to  7:30  o'clock. 

Faculty 
Most  of  the  men  and  women  of  the  faculty  have  nation-wide 
reputations  in  their  respective  fields. 

Location  of  School 
The  sessions  of  this  school  are  held  in  the  Parish  House  of 
the  First  Baptist  Church,  Maiden  Square. 

Supervised  Teaching 
An  adequate  program  of  teacher  training  will  include  (1) 
knowledge,  (2)  observation,  and  (3)  practice.  During  the  second 
half  of  the  year  courses  in  supervised  teaching  are  conducted. 
These  practice  courses  supplement  and  complete  the  classroom 
instruction  in  the  theory  of  teaching. 

International  Approval 
This  school  meets  all  the  standards  of  the  International  Sunday 
School  Association,  for  Community  Training  Schools.     Its  grad- 

267 


EELIGIOUS  EDUCATION  AND  DEMOCRACY 

uates  are  entitled  to  International  Community  Training  School 
Diplomas,  as  well  as  the  diplomas  awarded  by  the  Maiden  City 
Board  of  Religious  Education. 

Malden  Plan  Indorsed 

Resolutions  adopted  by  the  Committee  on  Religious  Education 
of  the  Massachusetts  Federation  of  Churches,  September  18,  1916: 

Voted,  that  this  Committee  indorses  "the  enlargement  of  the 
Department  of  Religious  Education  in  Boston  University  School 
of  Theology,"  and  commends  its  services  to  all  seeking  training 
in  this  line;  and  that  it  also  commends  the  plans  of  the  Maiden 
Federation  of  Churches  to  cooperate  with  that  Department  in  the 
establisment  of  a  "Training  School"  and  "Demonstration 
Center." 

Voted,  that  we  recommend  that,  before  week-day  religious  in- 
struction be  undertaken  by  the  churches  of  any  community,  espe- 
cially when  an  understanding  with  the  public  schools  is  involved, 
there  be  thorough  preparation  and  training  of  teachers  similar  to 
that  now  being  undertaken  by  the  Maiden  churches. 

Children's  Festival  of  Sacred  Music 
Besides  training  the  teachers  in  musical  leadership  Professor 
Smith    conducts    demonstrations   with    groups    of   children,    cul- 
minating in  a  musical  festival. 

Requirements  for  Graduation 

A  diploma  of  graduation  is  issued  to  students  completing 
three  years'  work,  provided  that  the  following  conditions  are 
fulfilled: 

First.  The  student  must  have  completed  satisfactorily  six  full 
courses  of  instruction. 

Second.  Not  to  exceed  two  thirds  of  the  work  may  be  elected 
from  any  one  group  of  courses. 

Third.  Lessons  missed  may  be  made  up  by  examination  or  by 
such  other  tests  as  the  instructors  may  require,  but  no  student 
shall  be  graduated  vvho  has  not  attended  four  fifths  of  all  the 
sessions  for  a  period  of  three  years. 

Teacher-Training  Classes  in  Local  Sunday  School 
Each  Sunday  school  should  have  as  many  teachers  in  training 
as  it  has  in  service.     New  teachers  must  come  from  the  Sunday 
school  enrollment.    In  order  that  new  teachers  may  have  oppor- 

268 


CHURCH  AND  COMMUNITY  COOPERATION 

tunity  for  training,  each  school  must  maintain  a  teacher  training 
class.  To  encourage  the  establishing  of  such  flasses  this  school 
will  accredit  toward  the  completion  of  its  tlireo-yiar  course  one 
year's  work  done  in  the  local  Sunday  school,  providing  the  fol- 
lowing conditions  are  met: 

First.  Textboolcs  and  teachers  must  be  approved  by  the  faculty 
of  the  School  of  Religious  Education. 

Second.  The  minimum  equipment  shall  bo:  One  set  of  Kent 
&  Madsen  maps,  or  equivalent;  adequate  blaclcboard  space;  one 
volume  dictionary  of  the  Bible  (Hastings'  preferred);  ten  vol- 
umes of  reference  books  suitable  to  text  studied,  approved  by  this 
faculty. 

Third.    A  separate  classroom  must  be  provided  for  the  class. 

Fourth.    The  recitation  period  shall  be  forty  minutes. 

Fifth.    The  class  shall  hold  at  least  forty  weekly  sessions. 

Sixth.  The  class  shall  not  be  confused  with  the  workers'  con- 
ference, which  deals  with  the  problems  of  the  present  school.  It 
shall  have  in  mind  the  interests  of  the  fuUirc  school. 

Seventh.  The  entire  year's  work  shall  be  devoted  to  one  line  of 
work.  It  is  recommended  that  local  schools  attempt  only  the 
biblical  instruction,  leaving  the  professional  training  to  this 
school. 

Weekly  Program 

The  sessions  of  the  school  will  be  held  each  Tuesday  evening, 
beginning  at  7:30  and  closing  at  9:15  o'clock.  Two  class  periods 
and  a  brief  devotional  period  will  be  provided  as  follows: 

(a)  First  Class  Period,  7:30—8:10. 

(b)  Assembly  Period,  8:10—8:30. 

General  announcements  and  a  brief  devotional  service.  All 
students  are  urged  to  be  present  each  session. 

(c)  Second  Class  Period,  8:30—9:15. 

The  schedule  for  the  year,  subject  to  change  if  deemed  advis- 
able, is  as  follows: 

First  Semester  Second  Semester 

7:30  to  8:15—  7:30  to  8:15— 

Organization   and   Administra-  Organization   and   Administra- 
tion, tion. 

Principles       of       Recreational  Children's  Music. 

Leadership.  Life  of  Christ. 

History  of  Moral  and  Religious  Apostolic  Age. 

Education.  Beginners'  Methods. 

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RELIGIOUS  EDUCATION  AND  DEMOCRACY 

First  Semester  Second  Semester 

Life  of  Christ.  Junior  Methods. 

Apostolic  Age.  Intermediate  Methods. 
Beginners'  Methods. 

Junior  Methods.  8:30  to  9:15— 

Intermediate  Methods.  Primary  Methods. 

Adult  Class  Methods. 

8:30  to  9:15—  Music  and  Worship. 

Primary  Methods.  Senior  Methods. 

Adult  Class  Methods.  Elementary  Psychology. 
Practice  "Work  in  Recreation.         Old  Testament  History. 
Senior  Methods. 
Elementary  Psychology. 
Old  Testament  History. 

CouBSES  OF  Instruction 

I.  BIBLICAL 

1.  Old  Testament  History.  It  is  the  purpose  of  this  course  to 
present  the  literature  and  history  of  the  Old  Testament  in  as 
thoroughgoing  manner  as  the  time  will  permit. 

Instructor,  James  T,  Carlyon. 

Textbook:  Sanders.    The  History  of  the  Hebrews. 

Reference  Books:  Kent,  The  Historical  Bible;  Breasted,  History 
of  the  Ancient  Egyptians;  Fowler,  A  History  of  the  Literature  of 
Ancient  Israel;  Cornill,  The  Prophets  of  Israel;  Rogers,  The  Re- 
ligion of  Babylonia  and  Assyria;  G.  A.  Smith,  The  Twelve  Proph- 
ets; H.  P.  Smith,  The  Religion  of  Israel;  Marti,  The  Religion  of 
the  Old  Testament;  Peritz,  Old  Testament  History;  Knudson, 
Beacon  Lights  of  Prophecy. 

2.  The  Life  of  Christ.  This  course  opens  with  a  study  of  the 
history  of  the  Jews  in  the  time  of  Christ.  It  covers  the  period 
from  the  return  from  the  exile  to  the  fall  of  Jerusalem.  After 
this  historical  setting  has  been  established  the  class  will  make  an 
outline  study  of  the  life  of  Christ. 

Instructor,  John  F.  Dobbs. 

Textbook:  Burgess,  The  Life  of  Christ. 

Reference  Books:  Mathews,  History  of  the  New  Testament 
Times  in  Palestine;  Burton  and  Mathews,  Constructive  Studies  in 
the  Life  of  Christ.  Stevens  and  Burton,  Harmony  of  the  Oospels; 
Rail,  New  Testament  History;  Masterman,  Studies  in  Oalilee; 
Delitzsch,  Jewish  Artisan  Life  in  the  Time  of  Jesus;  Sanday,  Out- 

270 


CHURCH  AND  COMMUNITY  COOPERATION 

lines  of  the  Life  of  Clirist ;  Kent,  The  Life  and  Teachings  of  Jesus; 
Martin,  The  Life  of  Jesus;  Gilbert,  Jesus;  Goodspeed,  Htory  uf  thf 
New  Testament. 

3.  The  Apostolic  Aye.  This  course  covers  the  history  of  the 
early  church  giving  special  emphasis  to  the  life  and  work  of  the 
apostle  Paul. 

Instructor,  Heber  R.  Harper. 

Textbook:  Gilbert,  A  Short  History  of  Christianity  in  the 
Apostolic  Age. 

Reference  Books:  Weinel,  St.  Paul,  the  Man  and  His  Works; 
Ramsey,  St.  Paul,  the  Traveler  and  the  Roman  Citizen;  Purves, 
Christianity  in  the  Apostolic  Age;  Ramsey,  The  Church  in  the 
Roman  Empire;  Case,  The  Evolution  of  Early  Christianity; 
Ropes,  Apostolic  Age;  McGiffert,  Apostolic  Age;  Weizsiicker,  The 
Apostolic  Age  of  the  Christian  Church;  Gilbert,  Student's  Life  of 
Paul;  Peake,  Introduction  to  the  New  Testament. 

General  Biilical  References. 

In  addition  to  the  reference  books  listed  above  there  will  be 
available  for  the  use  of  students  in  the  biblical  courses  Hastings, 
A  Dictionary  of  the  Bible  in  One  Volume;  The  Bible  for  Home 
and  School  Commentaries;  Hunting,  Story  of  Our  Bible;  G.  A. 
Smith  and  Bartholemew,  A  Historical  Atlas  of  the  Geography  of 
the  Holy  Land;  Handcock,  The  Latest  Light  on  Bible  Lands; 
G.  A.  Smith,  The  Historical  Geography  of  the  Holy  Land;  Lees, 
Village  Life  in  Palestine;  Scares,  Social  Institutions  and  Ideals 
of  the  Bible. 

II.  Departmental 

For  the  purpose  of  securing  unity  throughout  the  departments 
of  the  graded  church  school  the  instructors  in  departmental  spe- 
cialization courses  will  follow  the  general  outline  found  in  Chap- 
ters IV  to  X  of  The  Church  School,  supplementing  the  same  with 
collateral  reading  and  a  liberal  use  of  the  curriculum  material 
found  in  the  various  series  of  graded  lesson  courses. 

I.  Beginners. 

For  teachers  of  children  four  and  five  years  of  age. 

This  class  will  consider  the  problems  of  the  Sunday  kinder- 
garten. 

The  course  will  include  special  work  in  the  graded  lessons 
prepared  for  the  Beginners'  Department,  and  a  careful  discussion 
of  the  room  and  its  equipment,  the  teacher  and  her  preparation, 

271 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

order  of  exercises,  music  and  games,  table  work,  lesson  story, 
pictures,  models  and  modeling,  etc. 

Instructor,  Mrs.  Willena  Brown  Reed. 

Text  Books:  Athearn,  The  Beginners'  Department  of  the  Church 
School;  Danielson,  Lessons  for  Teachers  for  Beginners. 

Reference  Books:  Weigle,  The  Pupil  and  the  Teacher;  Farris, 
The  Sunday  Kindergarten;  St.  John,  Stories  and  Story  Telling ; 
Palen  and  Henderson,  What  and  How;  Clifford,  Ring  Songs  and 
Games;  Hill,  Song  Stories  for  the  Kindergarten;  Cragin,  Kinder- 
garten Stories  for  the  Sunday  School  and  Home. 

II.  Primary. 

For  teachers  of  children  six,  seven,  and  eight  years  of  age.  The 
work  of  this  class  will  include  a  thorough  study  of  the  lesson 
material  suitable  for  the  three  grades  in  this  department,  together 
with  the  discussion  of  such  topics  as  the  program,  music  for  the 
primary  grades,  methods  of  presenting  the  lessons,  special  day 
exercises,  illustrative  material,  pictures,  models,  classroom  equip- 
ment, etc. 

Instructor,  Grace  Jones. 

Textbooks:  Athearn,  The  Primary  Department  of  the  Church 
School;  Thomas,  Primary  Lesson  Detail. 

Reference  Books:  Weigle,  The  Ptipil  and  the  Teacher;  DuBois, 
The  Natural  Way;  Sly,  World  Stories  Retold;  Wardle,  Hand 
Work  in  Religious  Education;  Scantlebury,  Homes  of  the  World 
Babies  in  Silhouette ;  Beard,  Primary  and  Junior  Songs  for  the 
Sunday  Schools;  Type  Missionary  Lessons,  Teacher's  Text,  2d 
year.  Part  3. 

III.  Junior. 

For  teachers  of  children  nine,  ten,  eleven,  and  twelve  years  of 
age.  This  class  will  study  the  lesson  material  for  the  four  years' 
work  outlined  for  the  junior  grades,  and  the  vital  problems  pecu- 
liar to  the  preadolescent  child.  Among  the  topics  considered  will 
be  classroom  equipment,  class  discipline,  lesson  plans,  pupils' 
hand  books  and  how  to  use  them,  illustrative  material,  home  work 
for  pupils,  etc. 

Instructor,  Grace  Jones. 

Textbooks:  Athearn,  The  Junior  Department  of  the  Church 
School;  Baldwin,  The  Junior  Manual. 

Reference  Books:  Betts,  The  Mind  and  its  Education;  Worces- 
ter, On  Holy  Ground,  Leary,  The  Real  Palestine  of  Today;  Soares, 
Heroes  of  Israel:  Littlefield,  Hand  Work  in  the  Sunday  School; 

272 


CHURCH  AND  COMMUNITY  COOPERATION 

Hunting,  The  Story  of  Our  Bible;  Winchester,  Worship  and  Song; 
Stuart,  The  Slury  of  the  Masterpieces. 

IV.  Intermediate. 

For  teachers  of  pupils  thirteen,  fourteen,  fifteen,  and  sixteen 
years  of  age. 

This  class  will  undertake  to  study  the  graded  lesson  material 
for  the  Intermediate  Department,  equipment,  illustrative  material, 
pupils'  handwork,  classroom  management,  the  pedagogy  of  ado- 
lescence, source  material  for  teachers,  material  for  home  occupa- 
tion and  reading  of  pupils,  and  the  social  life  of  the  class. 

Instructor,  James  T.  Carlyon. 

Textbooks:  Athearn,  The  Intermediate  Department  of  the 
Church  School;  Slattery,  The  Qirl  in  Her  Teens;  King,  The  High 
School  Age. 

Reference  Books:  Coe,  The  Spiritual  Life;  Betts,  The  Mind  and 
Its  Education;  Jenks,  Life  Questions  for  High  School  Boys; 
McCunn,  The  Making  of  Character;  Alexander,  The  Secondary 
Department  Organized;  Bradford,  The  Messages  of  the  Masters; 
Kent,  The  Life  and  Teachings  of  Jesus;  Hunting,  TJie  Story  of 
Our  Bible. 

V.  Senior. 

For  teachers  of  pupils  seventeen,  eighteen,  nineteen  and  twenty 
years  of  age. 

This  class  will  study  organization  and  management,  the  social 
life  of  the  class  and  the  opportunities  for  religious  service  open 
to  students  of  this  age. 

Instructor.     (To  be  selected.) 

Textbooks:  Athearn,  TJie  Senior  Department  of  the  Church 
School;  Lewis,  TJie  Senior  Worker  and  His  Work. 

Reference  Books:  Cressey,  The  Church  and  Young  Men;  King, 
The  Moral  and  Religious  Challenge  of  Our  Times;  Kent,  The 
Work  and  Teachings  of  the  Apostles;  Peritz,  Old  Testament  His- 
tory; Sutherland,  Famous  Hymns  of  the  World;  Boone,  The 
Conquering  Christ;  Hutchins,  Graded  Social  Service  for  the 
Sunday  School. 

VI.  Adult. 

For  teachers  of  pupils  over  twenty  years  of  age. 
Among  the  topics  discussed  in  this  class  will  be  class  organi- 
zation and  management,  duties  of  class  officers  and  committees, 

273 


EELIGIOUS  EDUCATION  AND  DEMOCRACY 

class  activities,  available  Bible  study  courses,  adult  class  litera- 
ture, class  management,  relation  of  class  to  church  organizations. 

Instructor,  Frederick  L.  Cleveland. 

Textbooks:  Woods,  Adult  Class  Study;  Cope,  The  Efficient  Lay- 
man; Wells,  The  Ideal  Adult  Class;  Pearce,  The  Adult  Class;  Coe, 
The  Religion  of  a  Mature  Mind;  Cope,  Religious  Education  in  the 
Family. 

III.  Professional 

I.  Music  and  WorsJiip  in  the  Church  School. 

The  place  of  music  in  the  worship  of  children.  The  study  of 
the  child  voice.  The  organization  and  management  of  children's 
choir,  music  suitable  to  different  departments  of  the  church 
school. 

Members  of  this  class  will  have  opportunity  to  observe  and 
participate  in  the  training  of  children  for  musical  pageants  and 
other  group  demonstrations. 

Instructor,  H.  Augustine  Smith. 

Textbooks:  Pratt,  Musical  Ministries  in  the  Church;  Benson, 
Studies  in  Familiar  Hymns;  Winchester,  Worship  and  Song. 

Reference  Books:  Lutkin,  Mtisie  in  the  Church;  Lorenz,  Practi- 
cal Church  Music;  Vosseller,  The  Use  of  a  Children's  Choir  in  the 
Church;  Dickinson,  Music  in  the  History  of  the  Western  Church; 
Curwin,  The  Boy's  Voice. 

II.  Principles  of  Recreational  Leadership. 

Modern  conditions  that  make  play  necessary.  The  dangers 
from  commercialized,  professionalized  and  immoral  forms  of 
amusements.  Reasons  for  supervised  recreation.  Play  instincts 
and  interests.  Games  that  are  suitable  for  each  period  of  devel- 
opment. Competition  and  cooperation.  The  natural  playground 
— nature  and  the  simple  arts  of  living.  Camping.  The  Boy 
Scouts  of  America;  aim,  methods  and  programs;  community 
aspects  of  scouting. 

Instructor,  Norman  E.  Richardson. 

Textbooks:  Richardson  and  Loomis,  The  Boy  Scout  Movement 
Applied  to  the  Church. 

Reference  Books:  Young,  Character  Through  Recreation; 
Curtis,  Education  Through  Play;  Johnson,  Education  by  Plays 
and  Games;  Forbush,  Manual  of  Play;  Lee,  Play  in  Education; 
Fiske,  Boy  Life  and  Self  Oovernment. 

274 


CHURCH  AND  COMMUNITY  COOPERATION 

III.  Methods  and  Practice  Work  in  Recreational  Leadership. 
The  care  of  the  body  in  times  of  play.     Games  and  contests 

described.  Scout  games.  Traclcing,  trailing,  nature  study,  swim- 
ming, camp-cooliing.  Common  sense  in  leadership.  Hiking  and 
treking.  Discovering  and  training  leaders.  Using  the  resources 
of  a  community.  Sports  that  Icill  and  sports  that  build  character. 
Scouting  and  citizenship.  Indoor  and  outdoor  practice  work  and 
demonstrations. 

Instructor,  James  A.  Wilder. 

Textbooks:  Boy  Scouts  of  America,  Handbook  -for  Boys  (14th 
edition) ;  and  Boy  Scouts  of  America,  Haiidbook  for  Scoutmasters. 

Reference  Books:  Same  as  for  Course  Two. 

IV.  Organization  and  Management  of  the  Modern  Church  School. 
A  class  for  superintendents,  offlcers,  pastors,  church  officers,  and 

others  who  are  charged  with  the  management  or  oversight  of  a 
church  school.  It  includes  a  discussion  of  the  practical  problems 
of  organization,  gradation,  curriculum,  discipline,  program,  finan- 
ces, records,  teachers'  meetings,  etc. 

Instructor,  Walter  S.  Athearn. 

Textbooks:  Athearn,  The  Church  School;  and  Cope,  The  Modern 
Sunday  School  and  its  Present  Task. 

Reference  Books:  Evans,  The  SuiuXay  School  Building  and  its 
Equipment;  Hutchins,  Graded  Social  Service  for  the  Sunday 
School;  Athearn,  The  City  Institute  for  Religious  Teachers; 
Meyer,  The  Graded  Sunday  School  in  Principle  and  Practice; 
Hurlbut,  Organizing  and  Building  2ip  the  Sunday  School;  Cope, 
Efficiency  in  the  Sunday  School;  Lawrence,  Hoio  to  Conduct  a 
Sunday  School,  (revised  edition) ;  Coe,  Education  in  Religion  and 
Morals. 

V.  The  History  of  Moral  and  Religious  Education. 

The  history  of  Moral  and  Religious  Education  from  the  earliest 
times  to  the  present  day.  The  significance  of  religious  education 
for  the  Reformation.  The  parochial  school  system.  The  origin 
and  development  of  the  Sunday  school  and  other  present  agencies 
and  institutions. 

Instructor,  Edwin  R.  Bartlett. 

Textbooks:  Cope,  The  Evolution  of  the  Sunday  School;  and 
Seeley,  History  of  Education. 

Reference  Books:  Laurie,  Historical  Survey  of  Prechristian 
Education;    Monroe,    Textbook    in    the   History    of    Education; 

275 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

Graves,  History  of  Education,  Vol.  II;  Trumbull,  Yale  Lectures 
on  the  Sunday  Scliool;  Brown,  The  Sunday  School  Movement  in 
America;  Simons,  TJie  Revival  of  Religion  in  England  in  the  ISth 
Century;  Sampey,  The  International  Lesson  System;  Schwick- 
erath,  Jesuit  Education;  West,  Alcuin;  Hughes,  Loyola;  Burns, 
Growth  and  Development  of  the  Catholic  School  System  of  the 
United  States;  Feeney,  The  Catholic  Sunday  School;  Brown,  The 
Secularization  of  American  Education;  Crooker,  Religious  Free- 
dom in  American  Education;  Riley,  et  al.,  The  Religious  Question 
in  PuMic  Education,  Organized  Sunday  School  Work  in  America, 
Vols.  XII,  XIII,  XIV;  Hodgson,  Primitive  Christian  Education. 

VI.  Elementary  Psychology  and  Pedagogy. 

This  course  will  be  helpful  to  public  school  teachers,  church 
school  teachers,  and  parents.  It  will  deal  with  the  unfolding  mind 
and  the  approved  methods  of  teaching.  A  nontechnical  but  scien- 
tific study. 

Instructor,  Walter  S.  Athearn. 

Textbooks:  First  Semester,  Betts,  The  Mind  and  Its  Education. 
Second  Semester,  Weigle,  The  Pupil  and  the  Teacher. 

Reference  Books:  James,  Talks  to  Teachers  on  Psychology  and 
Life's  Ideals;  Betts,  The  Recitation;  Bagley,  Classroom  Manage- 
ment; Calkins,  A  First  Book  in  Psychology ;  Strayer,  A  Brief 
Course  in  the  Teaching  Process;  McMurry,  How  to  Study;  Ear- 
hart,  Types  of  Teaching;  Colvin,  The  Learning  Process;  Adams, 
Exposition  and  Illustration  in  Teaching. 


276 


BIRLIOORAPHY 

The  following  titles  have  been  selected  as  bearing  particularly 
upon  the  subjects  of  the  several  chapters  in  Part  One. 

Chapter  I.    Compulsory  Educatiox  and  Religious  Freedom 

Butler,  N.  M.  The  Meaning  of  Education.  Macmillan,  N.  Y., 
1898. 

Cbooker,  J.  H.  Religious  Freedom  in  American  Education. 
American  Unitarian  Association,  Boston.     1903. 

Hadley,  A.  T.  The  Education  of  the  American  Citizen.  Scribners, 
N.  Y.     1901. 

Riley-Sadler-Jacksox.  The  Religious  Question  in  Public  Educa- 
tion.   Longmans,  N.  Y.    1911. 

Chapter  II.    The  Essentials  of  Democracy 

Addams,  Jane.  Democracy  and  Social  Ethics.  Macmillan,  N.  Y. 
1902. 

Butler,  N.  M.  True  and  False  Democracy.  Macmillan,  N.  Y. 
1907. 

Croly,  H.  D.    Progressive  Democracy.    Macmillan,  N.  Y.    1914. 

Dewey,  John.  Democracy  and  Education.  Macmillan,  N.  Y. 
1916. 

Dole,  N.  H.    The  Spirit  of  Democracy.    Crowell,  Phila.     1906. 

Eliot,  C.  W.  The  Conflict  between  Individualism  and  Collectiv- 
ism in  a  Democracy.     Scribners,  N.  Y.     1910. 

Hadley,  A.  T.  The  Relations  between  Freedom  and  Responsi- 
bility in  the  Evolution  of  Democratic  Government.  Scribners, 
N.  Y.     1903. 

Scudder,  Vida  D.  Socialism  and  Character.  Houghton  Mifflin 
Co.     Boston.     1912. 

Chapter  III.  The  Challenge  of  Democracy  to  the  Protestant 
Churches  of  Ajierica 

Addams,  Jane.  The  Spirit  of  Youth  and  the  City  Streets.  Mac- 
millan, N.  Y. 

King,  H.  C.  Personal  and  Ideal  Elements  In  Education.  Mac- 
millan, N.  Y.    1904. 

King,  H.  C.  The  Moral  and  Religious  Challenge  of  our  Times. 
Macmillan,  N.  Y. 

277 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

Smith,  G.  B.    Social  Idealism  and  the  Changing  Theology.    Mac- 

millan,  N.  Y.    1913. 
Religious  Education  Association.     Report  for  1908,  Education 

and  National  Character. 

Chaptee  IV.    The  Teaching  Inheritance  of  the  Pbotestant 
Churches 

Scott,  E.  F.     The  Apologetic  of  the  New  Testament.     Putnams, 

N.  Y.     1907. 
Harnack,  a.    What  is  Christianity?    Scribners,  N.  Y. 
Haslett,   S.   B.     The  Pedagogical   Bible   School.     Revell,   N.   Y. 

1903. 

Chaptee  V.    Some  Prophets  of  Modern  Democracy  and  the 
New  Education 

Comenius.     The  Great  Didactic. 

Locke.    The  Conduct  of  the  Understanding. 

Rousseau.    Emile.    Appletons,  N.  Y.,  or  D.  C.  Heath,  Boston. 

Pestalozzi.    Leonard  and  Gertrude.    D.  C.  Heath,  Boston. 

Froebel.    The  Education  of  Man.    Appletons,  N.  Y. 

Herbert.  Outlines  of  Educational  Doctrine.  Macmillan,  N.  Y. 
1901. 

CuBBEBLY,  E.  P.  Changing  Conceptions  of  Education.  Houghton 
Mifflin  Co.,  Boston.    1909. 

DeGarmo,  C.  Herbart  and  the  Herbartians.  Scribners,  N.  Y. 
1895. 

Emerson,  Mabel  I.  The  Evolution  of  the  Educational  Ideal. 
Houghton  Mifflin  Co.,  Boston.    1914. 

Monroe,  Paul.  A  Text-book  on  the  History  of  Education.  Mac- 
millan, N.  Y.     1905. 

Parker,  S.  C.  A  Text-book  on  the  History  of  Modern  Elementary 
Education.    Ginn  &  Co.,  Boston.    1912. 

Chapter  VI.    Typical  Systems  of  State  Education 

Paulsen,   Fr.     German    Education,   Past   and   Present.     Tr.   by 

Lorenz.     Scribners,  N.  Y.     1908. 
Shaw.     The  Movement  for  Reform  in  the  Teaching  of  Religion 

in  Saxony. 
Farrin6ton,  F.  E.    The  Public  Primary  School  System  of  France. 

Columbia  Univ.  Press.,  N.  Y.     1906. 
French  Secondary  Schools.    Longmans,  N.  Y,    1910. 

278 


BIBLIOGRAPHY 

De  Montmorency,  J.  E.  G.     Progress  of  Education  In  England. 

Macmillan,  N.  Y.     1904. 

The  Evolution  of  the  Religious  Controversy  in  National  Edu- 
cation and  National  Life.     1906. 
Garland.     Religious  Instruction  in  State  Schools. 

Chapter  VII.    The  American  Public  School  System  in  its 
Relation  to  the  Churches  and  Democracy 

Rice.    The  Public  School  System  of  the  United  States. 

Dexter,  E.  G.    History  of  Education  in  the  United  States.     Mac- 
millan, N.  Y.     1904. 

Brown,  S.  W.    The  Secularization  of  American  Education,  Teach- 
ers College,  N.  Y.     1912. 

Hall,  A.  J.     Religious  Education  in  the  Public  Schools  of  the 
State  and  City  of  New  York.    Univ.  of  Chicago  Press.  1914. 

U.  S.  Bureau  of  Education,  Bulletin,  No.  47.     Digest  of  State 
Laws  Relating  to  Public  Education. 

Grafts,  W.  F.     Bible  in  Schools  Plans  of  Many  Lands.     Wash- 
ington, D.  C.     1914. 

McCauley.    The  Bible  in  the  Public  Schools. 

Salter.     The  Bible  in  Schools.     Philadelphia.     1904. 

Benderly,  S.    Aims  and  Activities  of  the  Bureau  of  Education  of 
the  Jewish  Community.    N.  Y.     1912. 
The  Problem  of  Jewish  Education  in  N.  Y.  City.    1914. 

Burns,  J.  A.    The  Growth  and  Development  of  the  Catholic  Sys- 
tem in  the  United  States. 

Conway.     Catholic  Education  in  the  United  States. 

Siieedy.     Catholic  Citizens  and  Public  Education.     N.  Y.     1902. 

Wenner,  G.  U.    Religious  Education  and  the  Public  School.    Am. 
Tract  Soc.     1912. 

See  also  articles  in  Monroe,  Cyclopedia  of  Education.     Mac- 
millan, N.  Y. 

Chapteb  VIII.    The  Development  of  Educational  Agencies 
Within  the  Protestant  Church 

Brown,  Marianna  C.    The  Sunday  School  Movement  In  America. 

Revell,  N.  Y.     1901. 
Cope,  H.  F.    The  Evolution  of  the  Sunday  School.    Pilgrim  Press, 

Boston.     1911. 
Haslett,  S.  B.    The  Pedagogical  Bible  School.    Revell,  N.  Y.    1903. 
Sampey,  J.  R.     The  International  Lesson  System. 

279 


RELIGIOUS  EDUCATION  AND  DEMOCRACY 

See  also  articles  in  Macfarland-Winchester,  The  Encyclopedia  of 
Sunday  Schools  and  Religious  Education.    Nelsons,  N.  Y.    1915. 

Chapter  IX.    Some  Recent  Experiments  in  Religious  Education 
Articles  in  Religious  Education.    Especially  Volumes  X  and  XI, 

1915  and  1916.    In  these  will  be  found  a  discussion  of  various 

aspects  of  this   subject.     Vol.   X,  No.   6,   contains  a  valuable 

bibliography. 
Bourne,  R.  S.    The  Gary  Schools.    Houghton  Mifflin  Co.    Boston. 

1916. 
Wood,  C.  A.    School  and  College  Credit  for  Outside  Bible  Study. 

World  Book  Co.,  N.  Y.    1917. 
Alderman,   L.   R.     School   Credit   for   Home   Work.      Houghton 

Mifflin  Co.,  Boston.     1915. 
Chapell,  Harriet.    The  Church  Vacation  School.    Revell,  N.  Y. 

1915. 

Chapter  X.  The  Mutual  Relations  of  Church  and  State  in 
Providing  Education  for  Democracy 

Rugh-Wild-Frisbee-Reed-West.  The  Essential  Place  of  Religion 
in  Education.  Monograph  published  by  the  National  Educa- 
tion Association,  Ann  Arbor.     1916. 

Chapter  XI.     Steps  of  Procedure  toward  Providing  a  System 

OF  Religious  Education  by  the  Churches 
Atheabn.     The  Maiden  Leaflets.     Maiden.     1917. 

Chapter  XII.    The  Community  Task  of  the  Churches 
Strayer,  p.  M.    The  Reconstruction  of  the  Church.    Macmillan, 
N.  Y.    1915. 


280 


INDEX 


INDEX 


Abelard,  37 

America,  Problem  of,  27 
American  Public  School  System,  83 
"American  Spirit,"  20 
American  Sunday  School  Union, 

97,  142 
Architecture,  135 
Arizona,      Legislation     regarding 

Bible  in  public  schools,  94 
Athearn,  Walter  S.,  275 
Augustine,  36 
Australia,     Religious    instruction 

in,  167ff. 
Autocracy    of    Roman    Catholic 

Church,  28 

Bacon,  Francis,  42 
Baptists,  at  Gary,  213 

Commission  on  Religious  Edu- 
cation, Bulletin  of,  253 
Basedow,  54 

Bible,  Australian  system  of  study, 
167 

Canadian  Plans  for  study,  169 

Colorado  Plan,  119,  I80PF. 

Controversy  regarding,  in  pub- 
lic schools,  94 

Daily    Vacation    Bible    School 
Plan,  122,  228 

Demonstration  School,  227fT. 

Gary  Plan,  and  the,  115,  207fT. 

German  Plan  for  study,  58,  62, 
95 

Instruction  in,  in  United  States, 
97 

Lakewood  Plan,  113 


Bible — continued 
Lutheran  Plan,  225 
Maiden  Plan,  270ff. 
North  Dakota  Plan,  105,  173fr. 
Place  of,  in  religious  education, 

103 
Popular  ignorance  of,  16 
Popular  interest  in,  123 
Protestant  emphasis  upon,  38, 

83,  84,  94,  153f. 
Public  schools  and  the,  94,  95 
Religious  Day  School  and  the, 

119,  220fT. 
Sectarian  use  of,  94 
State  Credit  for  study,  106,  107, 
110,  115,  122,  123,  124,  173, 
185 
Time  spent  in  study  of,  14-15, 
145 
"Board  Schools"  in  England,  74 
Boston    Society    for    Moral    and 
Religious  Instruction  of  the 
Poor,  97 
Bovillc,  Robert  G.,  121 
Boy  Scouts  of  America,  103,  138, 

143 
Brethren  of  the  Common  Life,  38 

California,  Legislation  regarding 
Bible  in  public  schools,  94 

Calvin,  Calvinism,  81 

Camp  Fire  Girls,  103,  138,  143 

Canadian  plans  of  religious  edu- 
cation, 169 

Capital,  oppression  of,  21 

Carey,  Matthew,  96 


283 


INDEX 


Catechisms,  Origin  of,  34 
Catholicism,  Roman,  10 

Attitude    of,    toward    religious 

instruction,  11 
Attitude  of,  toward  American 

public  school,  11 
Attitude  of,  toward  democracy, 

28,29 
Autocratic,  Character  of,  30 
Parochial  Schools,  11 
Relation  of,  to  religious  educa- 
tion, in  France,  64 
Rights  of,  in  Germany,  55 
Strength  of,  in  England,  70 
Charlemagne,  36 

Child  development.  Periods  of,  47 
Child  labor,  21 
Child  Study,  47 

Christianity,  alleged  failure  of,  5 
Church  and  State,  Separation  of, 

30 
Church  of  England,  opposition  of 

to  public  schools,  72 
Church  school,  curriculum  of,  138 
Churches,   cooperation   of   in  re- 
ligious education,  14,  138-139 
Clement,  34 
Cobbett,  71 

Colorado  Plan,  16,  108,  110 
Attitude  of  Baptists  toward,  256 
Criticism  of,  124 
Curriculum,  185ff. 
Comenius,  42,  43,  52 

Influence  upon  America,  89 
Commission  on  Christian  Educa- 
tion of  the  Federal  Council, 
101,  143 
Baptist  denominational,  253f . 
Community   School   of   Religion, 
141,  144,  148,  244ff. 
Maiden  Plan  for,  163ff. 
Community  Survey,  140 


Community  Teacher  Training  In- 
stitute, 139 
Compulsory  education,  9,  30 
Compulsory  education  law,   Eng- 
land, 74 
France,  64 
Germany,  54 
Massachusetts,  82,  85 
Pennsylvania,  85 
Congregationalists  at  Gary,  214 
Conservation  movement,  21 
Constitution  of  United  States,  18 
Conventions,  Sunday  school, 
Denver,  99 
Louisville,  99 
Toronto,  99 
Cooperation,  of  churches,  30,  125, 
138-139 
In    local    community    schools, 

141,  148,  244ff. 
Of  denominations,  142 
Copernicus,  37 

Correlation  of  Bible  Study,  125, 
141 
In  Germany,  153f. 
Of  religious  education  programs, 
125,  138-139,  148 
Corruption  in  democracy,  21 
Council  of  Church  Boards,   102, 

143 
Crafts,  Wilbur  F.,  158,  167,  170, 

257 
Credit,  Academic,  for  Bible  study, 
106,  107,  110,  115,  122,  123, 
124,  173,  185 
Attitude    of    Baptists    toward, 
255flf. 
Crusades,  36 

Curriculum  of  religious  education, 
131,  135,  137,  141-142 
In  England,  158ff. 
In  Germany,  153flf. 


284 


INDEX 


Curriculum  of  roligious  oducalion      Democracy — continued 


— continued 
In  public  schools,  210 
Colorado  Plan,  185 
Daily  Vacation  Bible  School,  223 
Gary  Plan,  213 
Maiden  Plan,  27(!fT. 
North  Dakota  Phm,  173 
Of  denominations 

Baptists,  2G0f. 

Episcopalians,  227 

Jews,  237 

Lutheran,  225 
Of  moral  education,  France,  156 
Religious  Day  School,  220f. 

Daily  Vacation  Bible  School,  121f., 

139,  223 
DeGarmo,  Advocate  of  Herbart, 

88 
Democracy,  Abuse  of,  18 
Achievements  of,  20 
Awakening,  148 
Basis  of,  22 
Constitution  and,  18 
Corruption  in,  21 
Education     and,     in     United 

States,  90 
Education  for,  56 
Education  in,  9,  22 
England  and,  69 
Essentials  of,  18,  144 
Extravagance  of    in   America, 

20 
Faith  and,  23,  27 
Function  of,  19 
Germany  and,  56 
Ideal  of,  26,  144 
Individualism  and,  22 
In  New  England,  81 
Intelligence  in,  22,  23 
Limitations  of,  18 


Meaning  of,  17 
Pilgrim  Fathers  and,  18 
Primitive  Christian  community 

and,  33 
Problem  of,  in  America,  26-27, 

90 
Progressive,  23 
Religious  education  and,  17 
Rights  and  duties  in,  19,  23 
Socialism  and,  22 
Task  of,  23 
The  War  and,  25 
Trend  in  development  of,  19,  20, 
21,  22 
Demonstration  School,  116,  227ff. 
Denominational  cooperation  in  re- 
ligious education.  New  York, 
118 
Denver  Sunday  School  Conven- 
tion, 99 
Director  of  Religious  Education, 
138 
Community,  141 
Disciples  of  Christ,  at  Gary,  215 
"District  schools,"  Origin  of,  84 
Duties  of  individual  in  democracy, 
19,  22,  146 
Training  in,  in  France,  67 

Education,  Aims  of,  43,  44 
Agencies  of,  113,  114 
American,  in  relation  to  church 

and  democracy,  80 
Compulsory,  9,  85 
English    Revolution,    effect    of 

upon,  44 
Froebel  and,  51 
Graded  text-books  for,  43 
Herbart  and,  50 
In  England,  69ff. 
In  France,  64ff. 


285 


INDEX 


Education — continued 
In  Germany,  54ff . 
In  New  England,  82,  84 
In  New  York,  86 
In  Pennsylvania,  84 
Nature  and,  47 
Organization  of,  in  France,  65 
Pestalozzi  and,  48 
Progress  toward  freedom  in,  92 
Prussia  and,  55,  63 
Public,    changing    attitude    of 

toward  religious,  16 
Public,  weakness  of,  16 
Rousseau  and,  46 
Secularization  of,  91,  92 
Social  betterment  and,  49 
State  systems  of, 

England,  70,  158ff. 

France,  65 

Germany,  54,  55 
Theory  of,  as  development,  50 

As  discipline,  44 
The  State  and,  39 
Voltaire  and,  46 
Wirt's  theory  of,  113 
Eggleston,  Edward,  97 
Elk  Mound,  Wis.,  119 
England,  Curricula  in,  158ff. 
Established  Church  in,  70 
Experimental  character  of  edu- 
cation in,  70 
Non-conformist  bodies  in,  70 
Progress  of  education  in,  73 
Religious  education  in,  146 
Roman  Catholics  in,  70 
Secondary  education  in,  78 
Traces  of  feudalism  in,  70 
Enlightenment,  46 
Enrollment,    Public    schools,    15 

Sunday  schools,  15 
Episcopalians,  at  Gary,  Ind.,  217 
Demonstration  School,  227ff. 


Equipment,  135  ^ 

Erasmus,  37 

Influence  in  England,  81 
Ettinger  Plan,  New  York,  115-116 
Exploitation,  22 

Faith  and  democracy,  23,  27,  30, 
144 

The  churches  and,  28 

Religious  instruction  and,  28 
Federal  Council  of  Churches,  5,  14 
Federated  movement,  14 
Fichte,  58 

First  Day  or  Sunday  School  So- 
ciety, 96 
Force  and  democracy,  23,  26 
France,  Educational  system  of,  64 

Religion  in,  in  eighteenth  cen- 
tury, 45 

Religious  education  in,  145 

Study  of  morals  in,  95,  156 
Frederick  the  Great,  54 
Frederick  William  I,  54 
Freedom,  how  affected  by  the  war, 
26 

Religious,  9,  13 
Froebel,  51,  52 

Influence  of  in  America,  89 

Galileo,  42 

Gary  (111.),  Plan,  16,  112f.,  127, 
207ff. 
Attitude   of   Baptists  towards, 

257 
Denominational    curricula    in, 

213ff. 
Time  schedules,  125 
Geneva  republic,  82 
Geography,  study  of  biblical,  174, 

187 
Germany,   Curricula  of  religious 
education  in,  153fif. 


286 


INDEX 


Germany — continuod 

Democracy  in,  57 

Education  in,  54-t)4,  145 

Kultur,  57 

Nationalism  in,  57 

Study  of  Bible  in,  95 
Gorst,  Sir  John,  77 
Government,    democratic    theory 

of,  19 
Graded  Lessons,  134 

Authorized,  Louisville,  99 

Introduction  of,  14 

In  Religious  Day  School,  119 
Grading  of  pupils,  134 
Gymnasium,  57,  59,  60 

Harvey,  42 

Hebrew  Religious  Schools,  237 

Herbart,  50,  51,  52 

Influence  in  America,  58 

Influence  in  Germany,  56,  58 
History,   Church,  study  of,   154, 
104,  181,  197 

Sacred  study  of,  59 

Study  of  Hebrew,  153f.,  164f., 
177f.,  187f. 
Home,  present  weakness  of  in  re- 
ligious education,  148 
Huss,  John,  38 
Hymns,  Selected  for  memorizing, 

England,  162 

Germany,  153f. 

Ideals,  25 

Independence,  in  religion,  13 

Individualism  and  democracy,  13, 

19,  22,  26,  90 
Interdenominational    cooperation 

in  religious  education,  142 
Interest  and  education,  50 

Ignoring  of,  in  French  system 

of  moral  instruction,  08 


International  Lesson  Committee, 
101 

International  Sunday  School  Asso- 
ciation, 100,  102,  142 

International  Sunday  School  Con- 
vention, 99 

Interstate  Commerce  Commis- 
sion, 21 

Jacobs.  B.  F.,  98 
James,  William,  89 
Jesus  and  democracy,  32 

As  Teacher,  32 

Purpose  of,  144 
Jews,  At  Gary  (Ind.),  218,  219 

Attitude    of,    toward    religious 
education,  10,  12,  168 

Bureau  of  Education  of,  10 

Germany  and,  61 

Ideals  of,  33 

Independent  of  State  credit,  125 

Influence  of,  30 

Patriotism  of,  28 

Proportion  of  in  England,  70 

Religious  schools,  237 

Sunday  schools,  11 

Week-day  schools,  10,  93,  95 
Judaism,  10,  28 
Juvenile  Court,  21 

Kepler,  42 
Kindergarten,  52 

Influence  of  in  America,  88 
Kingdom  of  God,  33 
Kultur,  57 

Lakewood  (Ohio)  Plan,  11  If. 

Criticism  of,  124 
Lancaster,  Joseph,  72,  86 
Leadership  in  religious  education, 
need  of,  142 

Diversity  of,  142 


287 


INDEX 


Legislation,  regarding  Bible  study 
in  public  schools: 

Australia,  167 

Arizona,  94 

California,  94 

Canada,  169fif. 

England,  158ff. 

Illinois,  94 

Massachusetts,  95 

Minnesota,  94 

Missouri,  94 

Montana,  94 

Nebraska,  94 

New  York,  94 

Pennsylvania,  95 

Washington,  94 
Liberty,  religious,  13 
Life  of  Christ,  Study  of,  153,  164f ., 

119,  189f. 
Locke,  John,  44,  52 
Louisville  Convention,  99 
Luther,  Martin,  38,  54,  82 
Lutheran   Church,   Rights   of   in 
Germany,  56 

German  education,  and,  63 

Independent  of  State  credit,  125 

Plans  of  education   in   United 
States,  225fiF. 


Maedchen-schule,  60 
Maiden  (Mass.),  Plan,  263ff. 
Mann,  Horace,  85 
Massachusetts  Bay  Colony,  82 

Law  of  1687,  81,  97 
McMurry,   Advocate  of  Herbar- 

tian  system,  88 
Melanchthon,  40,  54 
Memory  work,  Germany,  153f. 

England,  159f. 

North  Dakota  Plan,  178,  183 
Methodists,  at  Gary,  216 


Militarism,  Effect  of,  upon  French 
system  of  education,  68 
German,  56 

Minnesota,    legislation    regarding 
Bible  in  schools,  94 

Missionary  Education  Movement. 
14,  101 

Mission  bands,  100 

Missouri,  legislation  regarding  Bi- 
ble in  schools,  94 

Monitorial  system,  86 

Monroe,  49 

Montana,     legislation    regarding 
Bible  in  schools,  94 

Moral  education,  French  system 
of,  66,  156 
Unsatisfactoriness  of,  69 

Naef,  87 
Napoleon,  56 

National  Education  Association, 
Action  regarding  religious  edu- 
cation, 15 
Prize  essay,  127 
Nationalism,  25 
Germany  and,  57 
The  War  and,  144 
National  Reform  Association,  95 
Nature  study,  103 
New  England  democracy,  81 

Popular  education  in,  80 
New    Testament,    Originated    as 
teaching  material,  34 
Plans  for  study  of.  Daily  Vaca- 
tion Bible  School,  121f., 
139,  223 
Colorado  Plan,  185ff. 
Gary  Plans,  112f.,  207ff. 
North  Dakota  Plan,  173 
Newton,  42 

New  York,  Community  procedure 
in,  139,  244ff. 


288 


INDEX 


New  York — continued 
Gary   and   Ettinger   Plans   in, 

115-116 
Legislation   regarding   Bible   in 

schoola,  94 
Sunday  School  ITnion,  97 
Nineteenth   century    and    educa- 
tion, 85,  89 
Religious  education  in,  96 
Nonconformists,  England,  70,  76 
Normal  schools  for  religious  edu- 
cation, 130,  139 
North  Dakota  Plan,  16,  105 
Attitude  of  Baptists  toward,  255 
Criticism  of,  124 
Curriculum  of,  173 
Spread  of,  in  other  states,  108 


Ontario,  religious  education  in,  169 

Origen,  34 

Oswego  movement,  87 


Parker,  influence  in  Chicago,  88 
Parkes,  Sir  Henry,  167 
Parochial  school,  Catholic,  11 
Paulsen,  57 

Peabody,  Elizabeth,  88 
Pennsylvania,  education  in,  84 
Personality,  importance  of,  47 
Pestalozzi,  48,  52 

Influence  of  in  Germany,  58 
Influence  in  United  States,  87 
Pilgrim  Fathers,  18 

Democracy  and  the,  23 
Pittsburgh  Union,  97 
Playgrounds  commission,  21 
Plunkett,  John  Herbert,  167 
Prayers,  Selected,  for  memorizing. 

In  English  Plan,  159-160 
Presbyterians  at  Gary,  216 


Primitive  Christian  communities 
a*)  leaching  centers,  33 
Teaching  problem  of,  33,  34 
Primitive  Christianity  in  Roman 

Empire,  35 
Program  of  education,  93 
Progress,  in  religious  education,  17 

Child's  daily,  113 
Protestants,  Protestantism,  Prot- 
estant Churches,  10 
Attitude  toward  general  educa- 
tion, 16 
Attitude  toward  North  Dakota 

Plan,  107 
Attitude  toward  religious  edu- 
cation, 12,  16 
Community  school  of  religion 

and,  141 
Contrasting  ideals,  94 
Contribution  of,  to  democracy, 

17 
Cooperation  in  education,  30 
Cooperation  in  religious  educa- 
tion, 13,  14,  141,  142 
Emphasis  on  Bible,  83 
Germany  and,  61 
Not  dependent  on  State  credit, 

125 
Public  school  program  and,  93 
Recent  advance  of  cooperation 

among,  14 
Reason  for  ineffectiveness  in  re- 
ligious education,  12 
Recent  experiments  by,  124 
Relation  of,  to  democracy,  17, 

23,  24,  28,  145 
Resources  for  religious  educa- 
tion, 103 
Responsibility  of,  for   religious 

education,  29,  93,  148,  149 
Reliance  upon  Sunday  school, 
141 


289 


INDEX 


Protestants —  cont  i  nued 

Task  confronting,  15,  29 

Teaching  function  of,  29 

Weakness  of,  13,  93 
Prussia,  Education  in,  54,  55 
Psychology,  John  Locke  and  sci- 
ence of,  44 
Public  School  System,  American, 
80,  83,  90 

Democracy  and,  90 

English,  70 

French,  65 

German,  54,  55 

Massachusetts  and,  83-85 

New  York  and,  86 

"Not  godless,"  95 

Pennsylvania  and,  90 

Perfecting  of,  14 
Puritan  Commonwealth,  94,  146 
Puritans,  in  England  and  Amer- 
ica, 81,  82 

Raikes,  Robert,  96,  104 
Realschule,  Oberrealschule,  60 
Reformation,  Democracy  and  the, 
42,  91,  145 
Influence  of  on  America,  80,  94 
New  forces  released  by,  42 
Our  inheritance  from,  41,  145 
Progress  of,  40 
Purpose  of,  39 
Religious  Day  School,  118ff.,  139, 

220ff. 
Religion,  Place  of  in  education, 

139,  220ff. 
Religious  education,  Aimb  of,  103, 
134,  138 
Attitude  of  Jews,  Roman  Cath- 
olics   and   Protestants   com- 
pared, 10-12 
Attitude  toward,  England,  78, 
79 


Religious  Education — continued 
Community  system  of,  141 
Cooperation  in,  30,  125 
Coordinate  agencies  of,  132 
Correlation  of,  138 
Curriculum  of,  136 
Director  of,  138 
Divergent  theories  of,  13 
Equipment,  135 
Experiments  in,  105ff. 

Colorado  Plan,  108 

Gary  Plan,  114 

Lakewood  Plan,  111 

North  Dakota  Plan,  105 

Religious  Day  School,  139,220 
France  and,  99 
Froebel  and,  51 
Germany   and,   54,  59-60,   62, 

153f. 
How  safeguarded,  England,  79 

Germany,  61 
Inefifectiveness  of,  146 
Interest  of  educators  in,  15 
Leadership  of,  142 
Need  of,  16 
New  problem  in  United  States, 

147 
No  place  in  program,  92-93,  147 
Normal  schools  for,  139 
Not  included  in  American  pub- 
lic school  system,  89 
Obstacle  to,  13 
Organization  needed,  135 
Plans  of,  Australia,  167 

England,  159 

France,  64,  69 

Germany,  153 

Ontario,  169 

Saskatchewan,  170 
Responsibility  for,  10,  93,  148, 

149 
Standards  of,  126 


290 


INDEX 


Religious  education — continued  Roiujin  Catholics — continued 


Steps  of  procedure  toward  inore 

adequate  plan,  134f. 
Supervision,  135 
Task  of,  147 
Time  devoted  to,  14 
Trained  teachers  needed,  135. 
Religious  Education  ^Vpsociation, 

98,  102,  143 
Chicago  Convention  of,  132 
Religious  freedom,  9,  13 
Renaissance,  42 
Revolution,  American,  53 
English,  44,  53 
French,  53 

Influence  of  on  Germany,  58 
Rights  of  individual,  IS,  19,  22, 

146 
In  democracy,  22 
In  education,  47 
Strongly  asserted  in  England, 

69 
Roman   Catholics,    Catholic 

Church,  Catholicism,  10,  40 
Attitude  toward  American  pub- 
lic school,  11 
Attitude  toward  Colorado  Plan, 

108 
Attitude  toward  democracy,  28, 

29 
Attitude  toward  North  Dakota 

Plan,  107 
Attitude  toward  religious  edu- 
cation, 11,  12 
Autocratic  character  of,  28,  30 
Doctrines  challenged,  38 
Distrust  of,  in  France,  64 
France  and  Roman  Catholics  in 

eighteenth  century,  45 
Germany  and,  61 
Ideals  of,  in  contrast  to  those 

of  Protestants,  94 


Independent  of  State  credit,  125 

In  Australia,  168 

In     England,     Germany     and 
America,  80,  81 

Parochial  school,  11,  93,  95 

Progi-am    in  parochial  schools, 
93 

Proportion  of  in  England,  70 
Roman  empire  and  Christianity,  35 
Rousseau,  46,  52 

fimile,  influence  of,  47 

Influence  on  America,  89 

Views  on  religion,  48 
Rugh,  Charles  E.,  128,  132 
Rush,  Benjamin,  96 

Salzmann,  54 

Saskatchewan,     religious     educa- 
tion in,  170 
"Saxony  School  Plan,"  40 
Scholasticism,  42 
Schools,  public.  Centralized  sys- 
tem in  France,  66 

Enrollment,  15 

Failure  of,  16 

Opposition  to,  England,  71 

Primary  system,  France,  65 

Secondary  sj'stem,  France,  65 

Secondary  system,  England,  78 

System  of,  England,  70 
Scriptures,   as   basis  of   religious 

education,  10,  38 
Sectarianism,  Effect  of  upon  re- 
ligious education,  13 

Effect  of,  in  England,  79 

Safeguards  against,  94 
Secular  education,  weakness  of,  15 

Not  necessarily  atheistic,  92,  94 
"Separatists,"  81 
Service,  training  in,  136,  229,  231 
SociaUsm  and  democracy,  22 


291 


INDEX 


Special  privilege,  evil  of  in  a  de- 
mocracy, 20 
Squiers,  Vernon  P.,  105 
Sunday   School,    Agency   for   re- 
ligious education,  146 
Associations  of,  14,  98 
Contrasted  with  public  schools, 

14 

Curriculum  of,  135,  136 
Enrollment,  15 
Equipment  of,  135 
Movement,  96,  101 
Federation  of,  14 
National  Convention,  98 
Organization  of,  98,  135 
Place   to  begin   reform   of   re- 
ligious education,  134 
Present  limitations  of,  104 
Protestants  and  the,  96,  146 
Provision  for  training  in,  136 
Recent  development  of,  14 
Society  for  promoting,  96 
Stages  of  development,  101,  102 
Supervision  of  methods  in,  136 
Teachers'  qualifications  in,  135 
Weakness  of,  147 
Worship  in,  136 

Sunday  School  Council,   14,   15, 
101,  102 

Supervision  of  religious  education, 
135 

Supplemental  lessons,  100 

Teachers,  Qualifications  and  train- 
ing, 135 

Teacher  Training  Institutes,  139 
Maiden   (Mass.),  Plan,  264ff. 

Text-books  of  religious  education, 
142 

Thomas  b,  Kempis,  38 

Time  devoted  to  religious  educa- 
tion, 147 


Time  schedules,  125 
Toronto  Sunday  School  Conven- 
tion, 99 
Trumbull,  H.  Clay,  98 

Uniform  Lesson  System,  98 
United  States,  composite  citizen- 
ship of,  25 
Democracy  in,  18,  20,  29,  144, 

145 
Sacrifice  for  democracy  in  the, 

26 
Struggle  for  democracy    in,  19 
System  of  education  in,  145 
University,  German,  40,  63 
Origin  of,  37 

Values,  as  affected  by  War,  25 

In  education,  44 
Vaughn,  H.  R.,  118 
Vincent,  J.  H.,  98 
Volksschule,  57 
Voltaire,  46,  52,  54 
"Voluntary  schools,"  England,  74 

Waldo,  Peter,  37 
War,  The,  and  democracy,  17,  25, 
144 
Costs  of,  25 
Motives  behind,  25 
Nationalism  and  the,  26 
Results  of,  25 
Washington,  State  of.  Legislation 
regarding  the  Bible  in  schools, 
94 
Way,  Robert,  97 

Weekday  religious  instruction  and 
religious    schools,    Australia, 
167 
Canada,  169ff. 
Community  schools,  141 
Cooperative,  139 


293 


INDEX 


Weekday  rcligiouB  instruction  and 
religious  schools — continued 

Daily   Vacation    Bible   School, 
121f.,  129,  133 

Demonstration  School,  227 

Gary  Plan,  207 

Hebrew  schools,  10,  237 

In  England,  159 

Instruction,  141 

In  Germany,  153 

Lutherans,  225 

Necessary  for  all,  146 

Next  steps,  138 

Problems  of  in  New  York,  248 

Religious  Day  School,  220f. 
Wenner,  George  U.,  227 
White,  Bishop,  96 
Wirt,  William  A.,  llSff.,  127 


Wisconsin,    Legislation    regarding 
Bible  in  Hchools,  94 
Experiment  with  Religious  Day 
School,  118f. 
Worship,  training  in,  136,  229,  231 
In  Demonstration  School,  227(T. 
In  England,  159-160 
Wycliffe,  38 

Influence  in  England,  81 

Young  Men's  Christian  Associu- 
tion,  102,  139,  142 

Young  People's  Missionary  Move- 
ment, 100 

Young  People's  Society  (for  Chris- 
tian Endeavor),  137,  142 

Young  Women's  Christian  Asso- 
ciation, 102,  139,  142 


293 


Date  Due 

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